Podcasts about Parable of the Sower

In this solo episode of The Reformed Brotherhood, Jesse Schwamb explores the profound depths of Jesus' Parable of the Sower from Matthew 13. While this parable might seem unassuming compared to others, Jesse reveals how it serves as the "granddaddy" of all parables—offering a God's-eye view of salvation through the ordinary imagery of farming. The episode examines why different people respond differently to the same gospel message, and challenges listeners to consider what kind of soil their own hearts represent. Through historical context and theological reflection, Jesse unpacks how this parable prepares believers for the mixed responses they'll encounter when sharing the gospel and reminds us that the efficacy of salvation depends not on the sower's skill, but on God's sovereign work in preparing hearts to receive His Word. Key Takeaways The Parable of the Sower provides a framework for understanding the various responses to the gospel message, serving as preparation for disciples who would face both acceptance and rejection. Jesus' parables, particularly the Sower, demonstrate how God uses ordinary, mundane things to express profound spiritual truths about His kingdom. The efficacy of salvation doesn't depend on the skill of the sower but on God's sovereign work in preparing the soil of human hearts. God's Word never returns void but always comes back "full" of either acceptance or rejection—it accomplishes exactly what God intends. Historical context matters: Jesus' audience had high expectations for a Messiah who would establish an earthly kingdom, but Jesus was revealing a different kind of kingdom. The Parable of the Sower shows that the kingdom of God isn't received equally by all—some receive it with joy while others reject it outright. Having "ears to hear" is a gift from God through the Holy Spirit, not merely intellectual understanding but spiritual receptivity. The Word That Never Returns Void The power of God's Word stands at the center of the Parable of the Sower. Jesse highlights Isaiah 55, where God declares that His word "shall not return empty, but it shall accomplish that which I purpose." Unlike human words that often fall flat, God's Word always achieves its intended effect. This doesn't mean universal salvation, but rather that God's purposes are never thwarted. When the gospel is proclaimed, it always returns to God "full" of something—either acceptance or rejection. The parable illustrates this reality by showing the various responses to the same seed. This should encourage believers in evangelism: we are simply called to faithfully sow the seed, while God determines the harvest according to His sovereign purposes. Our success is not measured by conversions but by faithfulness in proclamation. Kingdom Expectations vs. Kingdom Reality The historical context of Jesus' ministry reveals a profound disconnect between what people expected from the Messiah and what Jesus actually delivered. Jesse explains how the Jewish people anticipated a conquering king who would overthrow Roman oppression and establish a visible earthly kingdom. Instead, Jesus announced a kingdom that begins in the heart, dividing even families according to their response to Him. The Parable of the Sower anticipates this mixed response, preparing disciples for both acceptance and rejection. This teaches modern believers an important lesson: the gospel will not be universally embraced, even when perfectly presented. Some hearts are like paths, others rocky ground, others thorny soil. Yet we continue sowing because God has appointed some to be good soil—hearts prepared by the Holy Spirit to receive the Word and bear fruit. This reality should both humble us and embolden our witness. Quotes "The power of this message is in the message itself, but the medium by which it is delivered... it does pierce the heart. It does pierce through bone and marrow. It does divide because it always returns full of either acceptance or full of rebellion and denial." - Jesse Schwamb "We find ourselves humbled. We find ourselves rushing in, coming into the kingdom, fighting to come into it because God has impassioned us with that same zeal that has accomplished this very thing. He implants it in our hearts, in our minds, in our guts, so that we would come before him and worship him." - Jesse Schwamb "Consider what it means that this good news... that God's word is his deed. This is why... it's such a blessing to live in this period of time where we have such easy access for most of us to the word of God, and that we ought to be zealous about getting that word out to all people because behind it and within it and around it is the full power of the Holy Spirit." - Jesse Schwamb Full Transcript Welcome to episode 463 of The Reformed Brotherhood. I'm Jesse, and this is the podcast for those with ears to hear. Hey, brothers and sisters, so I am just one half. Of the Reform Brotherhood squad. Tony, of course, wanted to join us on this episode, but it sometimes happens in life. Our schedules were a little bit crazy this week, and God gave us responsibilities that put us in opposite directions for part of the time. And so that means that today on this episode, I thought. You and I, we could just hang out and Tony will be back to join us in the next episode. [00:01:20] Solo Episode and Parable Series Overview But for now, this is one of those solo or formed brotherhood episodes. And if you have been tracking with us, we just started this great and amazing journey on going through all the parables that our Lord and Savior gives to us in teaching us about the kingdom of God and its power. And we just started by talking about the parable of the sower, in fact. In the last episode, we just covered basically the first two soils, the first half of that amazing little story, and I thought it would be really, really great to camp out in that for just a little bit more because even though Tony's not here, the podcast goes on and we, Tony and I never really. Thinking about these things and when we start a series in particular, we always find that we just gotta keep going back on it in our minds ruminating on what we said and what God was teaching us and the conversations like all good conversations that draw your mind back to the things that you talked about, which I should say maybe before I begin in earnest, that is also my denial, which is saying things like, let's camp out in this text now to be. Sure. There's no wrong reason why, or there's no bad reason to say words like that. It's just when I hear myself say them, I think about all the things that Christians say, like saying like, we should camp out in this text, or Let's sit in it for a while. And I think maybe it's because I'm just not into camping or maybe because I think most of the time when you use the phrase like, sit in, it's not. A happy or blessed or joyful thing that you're describing. So I always find that funny, and yet here I am saying it because I just couldn't think of anything better to say except, you know what? We should pause and maybe ruminate a little bit more. On all of this good stuff that's in Matthew chapter 13, where Jesus gives us the parable of the sower, so you can join me in sharing which little Christian phrases maybe you think you hear, we say too much or just become rote or part and parcel what it means to talk. The best way for you to do that is do me a. Go to your favorite internet device and in the browser, type T me slash reform brotherhood, that will just take you that little link to a part of the internet using an app called Telegram where a bunch of brothers and sisters who listen to the podcast are chatting about the podcast, their live sharing prayer requests, and there's even a place for you to share, Hey, what are the things that Christians say that you think. Why do we say that? Why are we always talking about hedges of protection? Why are we always talking about camping out in a text? So that's a place that you can come hang out. So go to t.me/reform brotherhood. [00:03:56] Deep Dive into the Parable of the Sower But enough of that, let's talk a little bit more about this incredible parable that our Lord and Savior gives us in Matthew chapter 13. It's so, so short in fact that I figured. The best parts of any conversation about the Bible is just hearing from God in his word. So let me read just those couple of verses. It's just eight verses beginning in Matthew chapter 13, the parable of the sower. That same day, Jesus went out from the house and sat beside the sea and great crowds gathered about him so that he got into a boat and sat down and the whole crowd stood on the beach. And he told them many things in parables saying a sower went out to sow. And as he sowed, some seeds fell along the path and the birds came and devoured them. Other seeds fell on rocky ground where they did not have much soil, and immediately they sprang up since they had no depth of soil. But when the sun rose, they were scorched. And since they had no roots, they withered away. Other seeds fell among thorns, and the thorns grew up and choked them. Other seed fell on good soil and produced grain. Some a hundred fold, some 60, some 30. He who has ears let him hear. [00:05:09] Personal Reflections on the Parable I have to say that of all the parables, and we mentioned in the previous episode that this one is kind of the granddaddy of them all. It's a god's eye view on salvation told in this lovely kind of encased way about horticulture and farming and growing plants. But to be totally transparent, I never really got into this parable. It was never really my favorite one. Like of all the things that Jesus says, of all the creative and wonderful terms of phrase, this one for me always just seemed to be lacking That stuff. You know, it doesn't have really strong characters. It's about a sower, seed and soil, and compared to some other things that seems kind of unassuming and. Not very exciting, quite honestly, to me, and it's not as exciting, I think, as stories about, I don't know, losing something of value and then suddenly finding it and rejoicing and having the characters, feeling yourself in those characters as they go about experiencing all the emotions. That Jesus expresses and keyed in these lovely little riddles called parables. And so for this one, it's always been a little bit kind of like a, okay. It's interesting and the point seems fairly straightforward and it just doesn't captivate me as the others. And I've been thinking about about that, how even in this, it just seems like a really normal, mundane, kind of pedestrian expression of a life in that time. And it's all wrapped up in gardening. And throwing seeds into the ground, not even having control of their outcome. And then in this way, though, expressing and explaining this grand narrative and arc of salvation from God's perspective. So it is, again, another lesson in God using ordinary, normal, almost seemingly mundane things to express his power, to express our lack of control and to show so that he does. Did I just say so to, so that he does all things and certainly we get so much of that in this parable, and so it made me think this week after Tony and I talked about it a little bit. Just how it raises a question in this really normative, kind of unassuming, almost boring, if I can say way, this really profound question, which is, will we be this fruitful, fertile soil? Will we be fruitful followers? Of Jesus Christ. And it doesn't just raise this question, I suppose it also gives us some hope, but it also does so with a warning. It is a maybe a little bit of law and gospel even embedded in these simple means of, again, talking about what it means to plant something and to entrust the planting, the acy of the growth there to the soil and the seed, and there's hope. There's warning and there's so much of that that's in this context of the parable, and that's what's led me to wanna talk to you all a little bit about that as we kinda process together more of what this means. [00:08:00] Historical Context and Expectations of the Messiah I was thinking that when Jesus began his ministry, when he's coming forward, he's really announcing the arrival of the kingdom of God. And it's helpful, I think, to meditate as a second on how profound that is, that he comes again, not just as the message, but the messenger and the medium of that message. I was just kinda ruminating on the fact that. Everybody had high expectations. There was no one, I think, with kind of a low opinion of what was about to happen or of what the Messiah was going to bring or what he was going to do. And here you have like explicitly Jesus' hearers, their ancestors would've been taken into exile and captivity because they had broken the covenant with God. And the prophets had made this case for God's punishment because of their idolatry and their injustice. But that message, and you get this especially in in books like Isaiah. Where there's this mixture that's bittersweet. There is not only an exclusive message of woe for the people, but there is at the same time up against sick, almost running parallel. This promise of a day when God, by his own effort in Zeal, would bring about a restoration where he'd set up visibly an earthly reign through his anointed Wanda Messiah. And so I can only imagine if I could. Even partially put myself in the place of these people who are hearing this particular parable, that there is all this sense that we have strayed from God, that we're covenant breakers, but that he has promised to make a way and that his own zeal will very much accomplish this, but it will be visible and earthly, not just spiritual in the sense that we believe these things and we internalize them in the sense for our being, and therefore we speak about them in these kind of grandiose and ephemeral terms. But more than that, that God was going to come and set up an earthly reign, purely manifested in the world in which we live and breathe and have our being. And so two things would happen. Israel's oppressors would be defeated. And God would institute a pure worship and a reestablished pure worship. And so I can't help but think maybe there was some of this expectation. They're, they're seeing this Messiah, this Jesus, the one who speaks with a different kind of authority, come into their midst. And there I think all these things are somewhere in their minds as their processing. Maybe they should be in ours as well. And so there's this portrait that's being painted here of the prophet saying there's gonna be. Restoration and this image of a seed being sown. And then of course you have these metaphors that Jesus is employing in his own time. Very reminiscent of passages like in Isaiah 55, where you find the prophet saying, for as the rain and the snow come down from heaven and do not return there, but water the earth, making it bring forth and sprout giving seed to the sower and bread to the eater. So shall my word be that goes out from my mouth. It shall not return empty, but it shall accomplish that which I purpose and I shall succeed in the thing for which I sent it. What an amazing, glorious promise of God that there is no suboptimal nature. In his expression of who he is and what he's accomplished, that the very thing that he intends to do, he always does, and this word comes back. I think what really strikes me about this passage in particular is the fact that it does not return to God empty. I mean, think about what that means. It's strange in a way. That. In other words, it's full of something. And here I think it's full of response. It's full of anticipation. It's full of this. Like what? What has gone out is now received by the individual and then returns with either acceptance or denial, very much in the same way that we're about to receive it in this parable before us. And in fact, even our ability to understand the parable. This if you have ears, he has ears. Let him hear that itself is an expression. So in other words. The power of this message is again, in the message itself, but the medium by which it is delivered, it does pierce the heart. It does pierce through bone and marrow. It does divide because it always returns full of either acceptance or full of rebellion and denial. And so when we think about the people of Israel. They exactly in that way. They return from exile under Ezra Nehemiah. But even those returns, even those improvements or some of that remediation seems to me like to come short of expectations. You know, Ezra rebuilt the temple, but it paled in comparison to Solomon's original, in fact. If we go to Ezra chapter three, there's like so much honesty as the people are seeing this rebuilt temple. Their response is, is like tragic in a way. So this is Ezra chapter three, beginning verse 12. But many of the priests and Levites and heads of fathers houses, old men. Who had seen the first house as the temple of God wept with a loud voice when they saw the foundation of this house being laid, though many shouted aloud for joy so that the people cannot distinguish the sound of the joyful from the sound of people's weeping for the people shouted with a great shout and the sound was heard far away, even in just the setting up the foundation, the base layer. There are those saying this is. This is not like it used to be. Even this is just far piles in comparison and falls very far short of the original. And of course you have Nehemiah's rebuilt wall around Jerusalem. Couldn't even ensure the holiness of God's people. And so everything up to that point. All of it was still just a shadow. It was like a big, giant disappointment, a blemish as it were, on God's people. Even as there was an attempt to restore, there was still this longing from the inside to have the real McCoy to everything made right to have the true Messiah come, not the one that was the type. Not the thing that was the shadow, not the the poor replacement or the analog, but the real thing. And so you have in response to this, you know, some of God's people move into the wilderness and pursue holy living. Some accommodated to Roman occupation like the Sadducees, some retreated into kind of individual individualistic piety or rule keeping like the Pharisees. And then there's all kinds of accounts of God's people in rebellion. Like Simon, the Zealots. There were some who even located themselves under the legitimate, yet Roman endorsed leadership of Herod, you know the Herodians. So you have all of these people you can imagine literally in the same audience. Jesus pushes back and he begins to teach them. And he starts by talking about horticulture. He starts by saying, A sower goes out and he throws all this kind of seed. And it's not difficult to imagine that all of the seed, all the soil, everything is represented in what he's saying right there. And then it's not a story as if like, well, you take this away and try to process it in such a way that you might come to terms with it later on. It's happening in the here and now. Even what he's saying. Even the message that he's communicating is being man made manifest right there in their midst, and it's not returning a void to him. The one who wrote it to begin with is the one who's speaking it, and it's having its desired effect, even as we read it now, and it reads us today. [00:15:13] Jesus' Ministry and the Kingdom of God And so it's amazing that it's on this stage that Jesus steps out and he stands, especially in the synagogue when he reads from the Isaiah scroll. And he announces that the true jubilee has now arrived and it's arrived in him. You know, by the way, what's interesting there is we have, we have no real reason to think that Israel ever really practiced Jubilee as it was outlined in the scriptures. So we have this beautiful instruction for a reset, a pure reset, and one that is liberty and freedom in so many ways, but especially demonstrated in this economic reality. And Jesus commences his public ministry proclaiming the good new. News that the kingdom of God has arrived. I feel like we have to go there, right? Because this is just so good. So in MOOC chapter four, Jesus stands up. He asks for the scroll, and this is what he reads. Loved ones. These are fantastic words. I mean, hear them from the mouth of our Savior. Again, Jesus reads this, the spirits of the Lord is upon me. Because he has anointed me to proclaim good news to the poor. He sent me to proclaim liberty to the captives and recovering of sight to the blind to set at liberty those who are oppressed, to proclaim the year of the Lord's favor. It's such incredibly strong and powerful news. We're getting this sense that there are those who are poor that need. To hear that something will be different. That they are her, that they're seen that all of the straining in life and all of their labor is not in vain, but here is one who's come to rescue them and that those who have been set in prison, those who are chained and under duress and find themselves locked up. That here he has come to proclaim liberty to the captives, and then for those that cannot see, that have lost their way entirely, that are groping in the dark, here is one that's coming to recover the sight. Hear that word, not to give it brand new, but to restore that which was originally present to begin with. Imagine the horror of having your sights and then having it taken away that. Knowing that there was something there that was beautiful in your midst, something that was precious to you, and now to have that restored, in fact, like Blind by de MEUs the Greek, there is more when God says, or Jesus rather, says, what do you want me to do for you? The Greek is very clear, just says, sight again, sight again. And I think we like our ancestors and Israel here before us. We ought to be always clamoring and crying. Then I tell God like, son of David sight again. Would you help me to see truly not as the world appears to be, but we spiritual eyes, to know the truth, to understand how much you love me, and would you gimme the strength to love you? Me back love you back by way of giving, yes, this sight. And then for all those who are downtrodden. Where, wherever, and whatever that means, physically, emotionally, spiritually, that here's the one who has come to, again, set you at liberty and then to say, do you know what this time is? This is the time of the Lord's favor. Why? Because the son of man is here and where the son of man is. There is freedom and restoration. There is a new king over all things. There's one who super intends over all of the earth. Who has been given control over all things and has come to win literally the day for those who are rebellious before God, for those who have sinned, who are covenant breakers, who are gospel abusers, while we were at yet enmity with God at the right time, Jesus and his son for us. And so we find that it's like the pretext, it's the context for all of this, and especially this parable. And of course, rather than. Everybody listening to what Jesus has to say here and just being one over being filled with some kind of winsome logic of what's being said here, of being thoroughly convinced. We know that of course it's not just a matter of evidence, but unless the Holy Spirit comes the same spirit, which is upon Jesus, the sin of God, to change us, to open our ears, that we do not hear these things, we don't hear them as we ought to. We do not give them heed. We do not internalize them, and we cannot understand them. And so because of that, rather than of course meeting with universal acceptance, Jesus, of course, he encounters a host of reactions. Some opposed him. The crowds sometimes were way more motivated, like people in our day by novelty or curiosity or by presume rewards or blessings. You can imagine this is what makes, of course, something like the Blat and grab, its kind of gospel, the prosperity of some of our modern evangelical expression, so incredibly dangerous. Because of course people will say, well, if I can get that blessing, of course I want Jesus. Or if I'm gonna be made, well, yes, I'll, I'll find, I'll take Jesus. If I'm gonna get wealth and riches and a 401k, that's gonna suit my every need. Well sure I'll take Jesus. And of course, the blessing, the reward of getting Jesus is getting the son of God, getting the one who restores us first and predominantly. With God the father himself, that all of those blessings are already ours in the spiritual realm because of Jesus. In fact, we've, we've already been placed with him in the heavenly realms. That is the reward. And so sometimes the gods were a little bit more motivated by, this guy's given us bread before. Let's see if there's gonna be another buffet, rather than he says We ought to eat and drink his flesh. That in that is eternal life, and so we get distracted. And so sometimes novelty and curiosity just win the day. And then of course, on the other hand. Some of the most unlikely unseemly, most sinful were responding with incredible joy and embracing Jesus and his announcement. Tenaciously like voraciously, the ones who were humble, who knew that they needed a savior, they needed a reconciliation that was alien and outside of themselves. Something powerful that could defeat even the sin that was within them and bring about a pure and unbridled atonement, unreserved in its ability to clean. These were the ones who were saying, come, Lord Jesus, these were the ones crying out, saying, have mercy on me, son of David. And we like them. Ought to follow that example. And so throughout Matthew's Gospel and Luke's gospel. There's a mixed response throughout the entire ministry of Jesus. And again, what's unique about this parable, I think, is that Jesus comes setting the stage for that unique response. All of those different kind of options and how people will perceive him, how they respond to him, what they will say to him. And so whether as you go through the narratives in the gospels, you look to. The Samaritan Leopard or the blind beggar, or the Chief tax Collector, or the impoverished widow, all of these were those who were forcing their way into the kingdom in response during the good news. There's really something I think that's beautiful about that, that God allows for us to force our way as it were. When we are convicted of this kingdom, that he is the kingdom and that he brings it to us. That we come headlong, rushing in, falling over ourselves to get into that kingdom by the power of the Holy Spirit. And that's why I think, why, why Luke writes in chapter 16 of his gospel. The law in the prophets were until John. Since then, the good news of the kingdom of God is preached and everyone forces his way into it. What a amazing and lovely thing that God allows us. Which is the truth, to force our way into that. So these were the ones who proved to be the fertile soil for the word of the kingdom, not the ones who chose the places of honor or the privilege, or we saw Jesus one of many important priorities to be managed. What we have here is the ones who forced their way in. These were the ones who proved to be the fertile soil, and I'm not gonna steal. Any of our thunder, because Tony and I are gonna talk about that in the next episode. But I bring that up merely to say there's so much that's rich here. When we think about are we as Christians fruitful and fertile? In our following, after the Lord Jesus Christ. And that's Matthew's great theme of reversal, like beginning in the birth narratives of Jesus and continuing through the very end of his gospel count. Even like in his final parable, Jesus forced the confrontation with his opponents by declaring that God would give the kingdom to those who had produce a harvest for God in honor. His son. That's the truth. And so he was more than simply this messenger in these cleverly created stories announcing the arrival of God's reign. He was the one who brought the kingdom. And actually, in fact, Jesus embodies the kingdom because he was the king, not only of Israel, but the royal son of God who would rule the nations. And because of that. He did represent a threat to overthrow to some just as much as he was meant as a salvation and a blessing to others. He is divisive. In fact, what's interesting is if you track Jesus standing up in the temple. And he comes forward and reads from Isaiah. It's interesting where he stops reading. This is really before kind of the, all the language about the second coming back, him really coming not to bring just salvation, but to bring retribution, to bring justice and punishment for those who are God's enemies. And so really this first coming. Jesus is all about this. It's it's all about having the message of God go out in that return void. It's returning full of the response of God's people, full of the response of God's enemies and therefore. This parable, an ex explanation to his inner circle would be understood as an accounting for the surprising range of responses. And even more than I think like an ex explanation, like explicitly it would be this kind of preparation. This kind of, again, setting a table or opening up a pathway for this hard road that lay ahead for those who would remain true to Jesus. These would be the ones who would serve the ultimate purpose of God's great act of sowing in his son to produce a great harvest. And of course. That is partly what lies the hope for us. I mean, I think I said last time we spoke about this, what I appreciate about this teaching is not only that it doesn't pull any punches, but it's just so. Real, it's so resonant because Jesus already gives us some of the breadth and scope or the continuum of the responses so that when we go out and we should so unreservedly that that is by proclaiming Jesus as the king who has come as the kingdom already ushered in as here, but not yet. When we do this, we can expect already that there'll be various responses. So one for us, it takes away the surprise. The second is it does prepare us. That these things might in fact happen. And three, it gives us a sense that, again, the efficacy of salvation. And we're getting, by the way, this view of salvation from, from God isn't again dependent on the skillset of the sower. Instead, it is God's prerogative. It's always God's prerogative. And here as loved ones, you've heard me say again, I must invoke the phrase, we have God doing all the verbs, right? He's the one walking in the field. He's the one reaching in into the seed bag, as it were. He's the one casting it liberally across the ground. He's the one making it grow. All of this is what God is doing. The preparation of the soil, the casting of the seed, the being present in. Farmland. All of this is what God is doing now. We emulate that by design. So now the call is to do what Jesus has done here in Mala for us, and that is that we also go out into the world and we proclaim this good news because what is unequivocally true is that the good news of Jesus Christ. Is for all people. Now, this does not mean that all people will accept it. That is abundantly clear in the message that Jesus gives to us. It does not prevent though us or him from casting it out to all people. We see that really, really. Vividly. Some will be given ears to hear. We ought to pray that our neighbors, our children, those in our churches and our communities, our politicians, we ought to be praying that all would be given ears to hear, and the seed of God's word will accomplish exactly what God intends and Jesus' word, a proclamation announcing the good news of the kingdom of God. We see vividly the point that God's word is. Deed that this word that he spoke speaks is his action. It's not simply that God says what he will do, but that his very act of speaking is the means by which he does that very thing. When we hear God speak to us, it is proof that we are alive. Not only do like dead men tell no tales, I think I've just inadvertently like quoted from Disney's. Um. Pirates movie, but they hear no tells as well. You know, you have been born again, not a perishable seed, but of imperishable through the living and abiding word of God. Incredible. Isn't it? Loved ones like it's incredible this story that to me on the beginning seems like so kind of. Boring and not particularly catchy and maybe not as interesting as some of the others contained within. This is literally all the words of life in the seed that we've seen thrown and in. It is like the continuum we find, not that it emulates the Old Testament, or that it somehow compliments New Testament, but within all within this parable is all of the scriptures and all of the full plan of God and all of his great love for us. That again, while we were at his enemies, he came and on this path, as he walks among the field, he casts the seed. To all, and he, by his power, gives to some these ears to hear. We find ourselves humbled. We find ourselves rushing in coming into the kingdom, fighting to come into it because God has impassioned us with that same zeal that has accomplished this very thing. He implants it in our hearts, in our minds, in our guts, so that we would come before him and worship him, fall down and find. The one who is our savior, who ushers in the visible kingdom of God, the one that is not built merely on political theories, on good rules. The kind of gospel that didn't come to make bad people good, but came to make dead people alive again. And I think that that is the absolute. Untouchable, unfathomable, almost completely un understandable, if you will, truth of this particular parable. I think this is why the Westminster confession describes the word of God, and particularly the preaching of the word as a means of grace. The word is powerful in itself by the spirits of God. I had to quote the Westminster, of course, at least in honor of Tony, so. [00:30:02] Call to Action and Final Thoughts That's my little challenge to you on this short little episode. It's just you and me and I'm saying to you loved ones. Consider this parable again. Consider how palpable this parable is. Consider what God has for us in it. Consider this soils. And then think about what it means that this good news, we see this within it, this vivid point again, that God's word is his deed. And so this is why though we do not create any kind of legalistic, conscription, or prescription around something like daily Bible study. Why? It's such a blessing to live in this period of time where we have such easy access for most of us to the word of God, and that we ought to be zealous about getting that word out to all people because, because behind it and within it and around it is the full power of the Holy Spirit that is always going out into the world and returning full with response and that when God. Speaks his word. He's always accomplishing his act in that very deed. And so it should be a blessing. We should be compelled to find ourselves in it as much as often as we can because what we're finding there is the power of God for us, in us speaking, administering to us to produce in us a great harvest. That's the promise it's coming, and we're gonna get there in the next. Episode, but what I'll leave you with is just those first two soils thinking about if you have ears to hear, if you have been made alive together with Christ, then consider that there was a time when you are one of the other soils and God who's being rich in mercy has rescued you. Not because of work done in righteousness, not because you've come forward and. Elevate your place to the, to elevate your state to the place of deserving poor. Not because like you came forward with, with empty hands and somehow convinced God that you are worthy enough, or sorry enough or contrite enough. But because of his great mercy, and it's that mercy, I think that compels us to say things to Jesus like Son of David Sight again. Son of David, have mercy on me, son of David. You are the real arrival of the Kingdom of God and your word bears testimony and your Holy Spirit has in a great work in my life. And to that end, I want to follow you and I want to ensure that this word that you've given to me is given to all people. So there's work to do, loved ones. And there's a lot there to process. I hope that you will take some time. Think about this in your own way, and as you are processing this as God is speaking to you, as you are joining together with loved ones from literally all over the world who are hanging out and listening to Tony and I chat about this stuff, that again, you would share your own voice, the best way to do that. Why do you make me beg you? Come join the Telegram chat. You'll have a great time. It's super fun. T me slash Reform Brotherhood. I would also be remiss if I didn't on behalf of myself and Tony, thank everyone who does hang out there, everyone who sent us the email, everyone who shares prayer requests or has prayed for us, and as well everyone who makes sure that this podcast. Is free of charge. It comes with its own expenses. It's not free to produce. And so we're so thankful that those who've said, listen, I've been blessed by the podcast, or It's just been important or special to me. God has done something in it. Or God has renewed a different kind of desire and passion to talk about the things of God or to encourage me in my life. I'm so happy if other things have happened. By the way, it's not because of Tony or me. It's because God is good to us. I mean, can I get an amen? I see that hand. In the back, God is good to Tony and me and we're just so thankful that we get to do this. And so if you'd like to join in supporting financially. Every little gift helps. You can go to patreon.com/reform brotherhood patreon.com, reform Brotherhood, and there you can find a way to give one time or reoccurring all of those gifts together. Make sure that there's no payrolls on this bad boy that you're not gonna get any super weird ads in the middle of it. You're just gonna get us talking. We want to em, I would say be emblematic of what we've talked about here, which is. Freely we've received freely want to give. And for those who join and say, I wanna make that possible so that no one has to be compelled to pay for this kind of thing, I love that we are here for that every day of the week and twice on the Lord's day. So next episode, Tony and I are gonna continue in this parable. We're probably, you know, gonna get together. We'll set up our tents, we'll just camp out here for a little bit. So until we get the tents out, we get the s'mores. And we start camping. Honor everyone love the brotherhood.

Have you ever wondered why God's Word seems to transform some lives but not others?

Choosing Better SeriesThe Parable of The Sower (Matius 13:1-23)Pdt. Joshua Lie

In this insightful episode of The Reformed Brotherhood, hosts Tony Arsenal and Jesse Schwamb begin their series on Jesus's parables by examining the Parable of the Sower (or Soils). This foundational teaching from Christ reveals why some hearts receive the gospel message while others reject it. The hosts unpack the four soil types Jesus describes, exploring what each represents spiritually and how these patterns continue to manifest today. They emphasize that while the parable reveals different responses to the gospel, it also provides comfort for believers engaged in evangelism, reminding us that outcomes ultimately depend not on the sower's skill but on the condition of the soil—a condition that only God can prepare. This episode offers both theological depth and practical encouragement for Christians seeking to understand the various responses to the gospel message in their own ministry contexts. Key Takeaways The Parable of the Sower serves as a hermeneutical key for understanding all of Jesus's parables, as it directly addresses why Jesus taught in parables and provides the interpretive framework for understanding their purpose. The parable reveals four types of responses to the gospel (represented by the four soils), but only one that leads to genuine salvation and fruit-bearing. The focus of the parable is not on the sower's skill or the seed's quality but on the condition of the soil—emphasizing God's sovereignty in salvation while encouraging continued evangelism. The "rocky ground" hearers represent those who initially receive the gospel with joy but have no root system to sustain them when trials come, often resulting in what we might call "deconstruction" today. Christians should expect varied responses to gospel proclamation and not be discouraged when the seed appears to be wasted on unresponsive hearts, as this pattern was predicted by Jesus himself. The parable provides a warning against shallow faith while encouraging believers to develop deep spiritual roots that can withstand persecution and trials. Genuine conversion is ultimately evidenced by fruit-bearing, not merely by initial enthusiasm or religious affiliation. Understanding the Soils The Parable of the Sower presents four distinct soil types, each representing different responses to the gospel message. The first soil—the path—represents hearts where the gospel makes no impact whatsoever; the seed simply bounces off and is quickly snatched away by Satan. This illustrates not merely outward rejection of the gospel, but also intellectual non-comprehension. As Tony explains, this doesn't necessarily mean active hostility toward the gospel but could simply be indifference: "It may not be someone who has like a closed fist, 'I hate the gospel, I hate everything about God,' but for some reason they're just not [interested]." This parallels Paul's teaching in 1 Corinthians 2:14 that "the natural person does not accept the things of the Spirit of God, for they are folly to him." The rocky soil represents those who initially receive the gospel with enthusiasm but lack depth. Their faith appears genuine at first but quickly withers under pressure or persecution. This phenomenon is particularly evident in what we often call "deconstruction" today—where someone who appeared genuinely converted falls away when their faith is tested. As Jesse notes, "I think what I've been helpful for me is to get outta my mind...what's the length of time here? Is it possible that somebody could be in this place...which presents like a setting down of deep roots that could last like years on end?" The parable reminds us that immediate joy at receiving the gospel is not necessarily evidence of saving faith, and it calls us to examine whether our own faith has sufficient depth to withstand trials. The Comfort of Realistic Expectations One of the most encouraging aspects of this parable is how it calibrates our expectations about evangelism and gospel ministry. Jesus teaches that when the gospel is proclaimed, we should expect varied responses—including outright rejection—not because of any failure in the message or messenger, but because of the condition of human hearts. This provides tremendous comfort for believers engaged in evangelistic efforts who might otherwise be discouraged by apparent failure. Tony highlights this point: "This parable is not about the skill of the sower or even the efficacy of the seed...The point of the parable...is that it has to do with the soil itself." This understanding frees us from the pressure of thinking we must somehow perfect our evangelistic technique or presentation, while also removing the false guilt that can come when people reject the message we share. Furthermore, the parable encourages continued, generous sowing of the gospel seed. As Tony observes, "We don't see the sower in this parable meticulously only identifying the good soil and only planting the seeds there. He does promiscuously spread this seed everywhere that he can." This reminds us that our responsibility is faithful proclamation, while the results remain in God's sovereign hands. Memorable Quotes "The Parable of the Sower teaches really that the gospel call goes out to all... but only those who God regenerates, that good soil, are gonna receive it savingly and will bear fruit." - Jesse Schwamb "Just because our experience of Christianity and our experience of being in the faith feels so genuine and real and rooted, we should also recognize that it felt real and genuine and rooted for [those who later fell away]... There's a caution there for us." - Tony Arsenal "The exhortation built into this is that we need to seek that root. We don't get to determine what kind of soil we are on an ultimate level—that's God's election and his secret providence. But on a horizontal level, in our experience of things, we have agency, we make decisions. We seek to be rooted or unrooted in the gospel." - Tony Arsenal Full Transcript [00:00:36] Introduction and Greetings Jesse Schwamb: Welcome to episode 462 of The Reformed Brotherhood. I am Jesse. Tony Arsenal: And I'm Tony. And this is the podcast of Good Soil. Hey brother. Jesse Schwamb: Hey brother. Well, will you look at us? Look at us. It's finally and officially begun. And that is this conversation. [00:01:00] Kickoff to the Parable Series Jesse Schwamb: This episode is really the kickoff, well, the first parable that we're going through together, starting a long conversation that I think is gonna bear much fruit, if you will. Yes. Maybe 30, maybe 60, maybe a hundred times. Lord willing. It's gonna be great. And we're starting off with a doozy. Yes. Actually, maybe this is like the granddaddy of all the parables because we're gonna hear Jesus tell us something about the word of God and how it's received among different hearers. And this is so fantastic. It's the only place to begin because this is truly some eternally contemporary words. Yeah, it's, this is the parable that's continually verified under our own eyes. Wherever the word of God is preached or expounded and people are assembled to hear it, the sayings of our Lord in this parable are found to be true. It describes what goes on as a general rule in our congregations in the world. Anytime the word of God goes out, what a place to begin. So we're gonna get there. It's gonna be great, don't you worry, dear listener. [00:02:04] Affirmations and Denials Jesse Schwamb: But of course, before we do that, it's our tradition, our word that's spoken is always something in affirmation with something or in denial against something. So I say to you, as I always do, Tony. What do you have for us on this episode? Uh, an affirmation or denial. Tony Arsenal: This is an affirmation. I'll try to keep it nice and short and tight. Uh, I am affirming everything that comes with the fall. It's the air's getting crisp. The season, the, the pumpkin. Yeah. Not, not the fall. With the, let's, let's, let's clarify. I'm affirming everything that comes with autumn. So, uh, the air's crisp, the pumpkin spice is flowing, the leaves are starting to come down. Although, as a New Englander, I feel like I might be a little disappointed this year they're saying that it might not be as vibrant because we've been under a bit of a drought. But, uh, I, I'm all for all of it. Sweaters, gimme like a nice cozy scarf to put on and like a, I don't know, like a stocking cap. Gimme some flannel. I'm just ready to rock and roll. I'm, I'm, I'm done with summer and I'm ready for fall and yeah, that's, that's the whole thing. That's the affirmation. Jesse Schwamb: Yeah. [00:03:09] Autumnal Delights and Debates Jesse Schwamb: Beautiful. It's speaking of like eternally or seasonally contemporary. That is so good. Plus I would say like the fall or autumn. The best adjectives, doesn't it? Yes. Like including like the word ottum. Yes. Like, that's just a great word that we, we do not use enough of. So this season, loved ones dropping a tum in there because Yes. It's just such a good word. Tony Arsenal: And I, I know people hate on the pumpkin spice and uh, there was a rev, I think I've said this before, it's re revolutionized my understanding because I used to get so mad because I was like, this doesn't even taste like pumpkin. It's not pumpkin flavored items, it's pumpkin spiced. Flavored items. So it's the, the spice you would use in pumpkin pie is the spice that they're talking about. So people complain that you're just putting nutmeg in things. And to that, I say yes, that's the point. You just start adding nutmeg or pumpkin spice or cloves or all spice or whatever it might be. The point is we're using the same spices that you would use for making a pumpkin pie or some other sort of fall. Delicious fall. Pumpy squashy, goodness. Jesse Schwamb: You got that right. This is a classic case of don't hate the player. Hate the game. Tony Arsenal: It's true, it's true. And if you don't like it, if you don't like pumpkin spice, then just don't talk to me at all. I'm just kidding. Still get pumpkin spice. Like you can go to Starbucks and get the same, same coffee you always get. You don't have to get pumpkin spice, you don't have to drink pumpkin beer, you don't have to do any of that. The all the stuff is, all the normal stuff is still available. They don't tell you you can't have it. Nobody is opening your mouth and pouring it down your throat. So just calm down, order your normal drip coffee and move on with your life. Jesse Schwamb: Speaking of polarizing autumnal type things, I don't know if we've talked about probably, we have talked about this and I've just forgotten. Where do you land on the whole. Cotton, uh, sorry. Candy corn, not cotton candy, but candy corn. Tony Arsenal: I, I feel like we have talked about this and my perspectives may have changed over the years. I'm not a big fan of candy corn, but I will eat it until I vomit. If you put it in front, I think is the, is the consensus that if there's a bowl of it in front of me, the first thing that I will do is I will break off two little white tips of the ca uh, candy corn and stick them on my fangs and pretend to be vampire. Jesse Schwamb: Beautiful. Tony Arsenal: And then I will eat the remainder of the pound and a half of candy that's in front of me until I throw up. Jesse Schwamb: Yeah. And I know there's some difference between like candy, corn and like the little pumpkin confectionary ones. Yeah. Some people prefer those over others. And then this is not even to talk about the whole debate between when it comes to Reese's Peanut butter cups and Oh yeah. The pumpkin variety of those and No, all that stuff. Tony Arsenal: No. Mm. Jesse Schwamb: No. To those? Tony Arsenal: No, to those. The, the shaped, the shaped, uh, Reese's Peanut butter objects, I suppose they're not cups at that point. Uh, they use a different kind of peanut butter. I dunno if you know that, but they use a different peanut butter. So they, they actually do taste different than the actual didn't know that says peanut butter cups. Um, it's either a different kind of peanut butter or a different kind of chocolate. But one of the primary substances, uh, not in the Aristotelian sense, uh, one of the primary substances is different. And so it does actually taste different. It's not as good. And then the balance between the chocolate and the peanut butter is off. It's, it's not good. I'm a, I'm a peanut butter cup. Uh, I like to say aficionado, but I think probably snob would be a better. A better term for it. Jesse Schwamb: Listen, you'll, you like what you like by the way, only on this podcast, only, I think among long-term listeners, would it be necessary to clarify that you do not mean substance in there was six alien sense. Tony Arsenal: That's true. That's, that's definitely true. Well, Jesse, that is where we are. Enough about my, uh, fall. Uh, food preferences. What are you affirming and or denying? Tonight, [00:07:02] Musical Recommendations Jesse Schwamb: I'm gonna also come along with you on it with the affirmation, and maybe while you're drinking that PSL or you're searching for that candy, corn, you might like, want something to put into your ears that isn't us, that's a little bit more melodic. And so I'm affirming with the, this time and age in which it is all about curation. That's often a lovely thing. I use Spotify for all of my music consumption, and they just fed me like a really interesting playlist that I would never have thought of as a category, but I've really been enjoying, it's called Math Rock. And I saw, and I thought I'm, I'm usually kinda like dubious of the Spotify playlist because like they're kind of out there for me generally. But I thought to myself, well, this is an interesting port man too. Like, I like math. I like rock, and the description was complex rhythms and mesmerizing loops. So I thought, I like complex rhythms. I like loops that continue and mesmerize, so the check it out for yourself. If you're looking for something that's like, it's enough to be interesting while you're working on something, but not too interesting. So that distracts you. This is apparently the jam. So yeah, it's like just really interesting rock oriented, mostly instrumental music that is like. Really motivating, but again, not interesting enough to really distract you from the task at hand if that's not your thing. The other thing I would recommend, I know you'll join me in this, Tony, is that poor Bishop Hooper released a new album this week. It's called The Serpent and the Seed, and this one has a ton of tracks on it, like 18 or so, and it, it as well is a unique mix of both instrumental, really lovely, beautiful pieces and then some that carry more vocal and melodic stuff that's kind of their customary jam. Both of 'em are great. They both do have kind of an an autumnal vibe, if I'm honest. Now I'm thinking about it. It's really the perfect compliment to whatever it is that you're consuming that has that pumpkin spice in it. So math, rock, the serpent and the seed. There you go. Tony Arsenal: I'm trying to synthesize. I mean, math and rock are like two of Jesse's favorite things. So I'm trying to synthesize what it would be like to scream the quadratic equation at someone with some sort of like slightly off cadence, dissonant guitar rift underneath. Jesse Schwamb: Yeah. Tony Arsenal: I feel like there's a Me Without You album out there somewhere that that's exactly what it is. But Jesse Schwamb: yeah, probably there should Tony Arsenal: be at least. Jesse Schwamb: Yeah, there, there absolutely should be. And I'm with you. I'm willing to work on that album. That's a great idea. Like just, it's just an album of mathematical equations and like the deep mysteries of life, you know, listen, math is beautiful. Numbers are stories. There's, there's so much there. Yeah. You had me at Quadratic, so I, I think we've, we've given people a lot to enjoy in this fall season. It's true. Tony Arsenal: I, I. I couldn't solve a quadratic equation to save my entire life at this point. Uh, I took introduction to logic when I got to college 'cause I couldn't remember how to multiply fractions on the entrance exam. That's fair. So that's fair. So that was, that's my experience with math. But right Jesse Schwamb: now the internet wants to keep serving me videos about, you've seen like all these tests, like these entrance exams for like Harvard or like the Ivy Leagues, other Ivy Leagues, and it is all these random things, you know, like we're solving for like two variables, terminally, and there is some kinda like expon explanation to it. Um. Yeah, I guess that's what I've become and I watch 'em all. They honestly get me every time. Yeah. I'm like, I'm not gonna watch that. And then I'm like, oh, I'm definitely gonna watch that. So it just happens. It's great. Tony Arsenal: I love it. Meanwhile, meanwhile, YouTube is desperately trying to get me to watch Season six and Cobra High. And it's very quickly gonna be succeeding. I think the next time Netflix has a, has a promotion where I can get a cheap month or something like that, I will definitely be binging Cobra Kai. So I feel like our YouTube algorithms are very different. Jesse Schwamb: Very different. Yeah. Very different. Certainly in, um, there is a commonality of, of the mysteries of the world and. [00:11:06] Introduction to the Parable of the Sower Jesse Schwamb: In some way, that's what we're talking about in this entire series. And yeah, if for some reason you didn't hear a conversation from two weeks ago where we really set the table, I think for what a parable is, why Jesus uses parables. As far as I remember, you correct if I'm wrong, it was the definitive conversation about why the parable is not just peace wise in Jesus' teaching, but really why it's the centerpiece. Yeah, we talked about that at great length. So now we're really ready to go. If you didn't hear that, I highly recommend you go back and hear that. 'cause there's so much. I realize as we, we looked at this parable of the sower or better like the parable of the soils, that we could do a whole series on just this bad boy. Such not just like wide interpretation, but wide application. So much for us to really chew on and then to really come back to and chew the could. So we're gonna have to be probably every time a little bit self-editing and brief. So if you're just yelling at your device, why aren't you talking about this thing? There's a great place for you to yell into or maybe just calmly and very politely suggest rather than the void, you can join our Telegram group. Telegram is just an app for, it's kind of a conversational tool and platform, and if you're looking for it and I know that you are, don't, why would you even fool yourself? It's, you can find it by going to T Me Reform Brotherhood. There's a whole channel, there's a bunch of channels there, a bunch of little conversations that we have compartmentalize. There's one just to talk about the episode. So as we go through this, my encouragement to everybody is track with us, get your scriptures out. Come along with us in the actual journey of processing this. Do spend some time processing it with us. And then when there is inevitably that thing, they're like, why didn't you talk about this? You know, a great place to converse with others and us about that would be in the Telegram Chat. So T Me Reform Brotherhood. So enough of that, let's get to it. Tony Arsenal: Yeah. Yeah. And you know, there's, there's some, um, there's some logic that would say we should have just rather than doing an Introduction to Parables episode, we should have just done the parable, because this parable does really follow, it really does form like an introduction to all of Christ's parabolic teachings. And, you know, it's, no, it's no, um, mystery either in God's providence or just in Matthew as being a, a, you know, somewhat genius level composer of, of a work of literature in putting this parable first, because you're absolutely right at the top of the show that this parable really is. Almost like the hermeneutical key for all of the parables. Not just for in terms of like understanding the parables, it doesn't do that so much. But in understanding the purpose of the parables and more importantly, explicitly in the middle of this, Christ explains why he teaches in parables. So we covered that a lot last time, so we're not gonna, we're gonna skip over that middle section 'cause we don't need to rehash that. But this really is the granddaddy of all the parables. It it is, um. It is Christ's teaching on why he uses parables in action. It's the application of his own theology, of parables, if you want to call it that. Uh, in principle. And he is gracious enough that in this very first parable, he actually gives us the interpretation, right, which is, is not entirely unique, um, in, in the gospels, but it is not always the norm. There are a fair number of parables where Christ just drops the parable and leaves it there, um, for both his immediate listeners to figure out and then also for us to figure out. We're not given the inspired interpretation, but this one we are given the inspired interpretation. And Jesse, I had to laugh because, um. Just as you get really, really upset and worked, worked up about when people say Christ's body broken for you. Uh, it just drives me nuts when people call this the parable of the soils. 'cause Christ gives it a name, right? So, so we'll talk about that too. And I, I'm, I'm mostly playing, like, I'm not gonna jump through the screen at you or anything like that, but that's the, one of the other unique features of this parable is that it's given it's, it's given a name. Um, and that's part of the interpretation is that in most cases, parables have a primary figure or a primary point that's being made. And if you get that primary point wrong or that primary figure wrong, um, you tend to get the rest of the parable wrong. In this case, Christ graciously tells us who the parable is about or what the parable is about, and then later on when we get to the, the next parable or a couple parables down, um, he actually tells us more about the parable through some other teaching as well. [00:15:38] Reading and Analyzing the Parable Tony Arsenal: So, Jesse, do you have that text in front of us? Do you wanna go ahead and read that first chunk? That's the parable itself. Jesse Schwamb: I do, let's do it by the way. Uh, maybe somebody should keep track. Here's a fun little game of how many times we say parable or parabolic. And of course, whenever I hear parabolic, I always think, of course there is like something of great hyperbole or allegory, but I often think of, uh, parabola, which to your point, Tony, I think you're just doing this for my sake now, and I love, this is an exponent oriented equation. Of course, it's a like a canonical section, which can only be creative mathematically by pronunciation again. So thank you for that. I thought you just did that for me, so Tony Arsenal: I have no idea what you just said. You might as well have been speaking like Hindu. Jesse Schwamb: It's fantastic. Well, let's, let's get to the actual, the best word, the word of life. And this is from Matthew chapter 13. Beginning just at the start of the chapter. That same day, Jesus went out of his, uh, house and sat beside the sea and, and great crowds gathered about him so that he got into a boat and sat down and the whole crowd stood on the beach. And he told them many things in parables saying. A sower went out to sow. And as he sowed, some seeds fell along the path and the birds came and devoured them. Other seeds fell on rocky ground where they did not have much soil, and immediately they sprung up since they had no depth of soil. But when the sun rose, they were scorched. And since they had no roots, they were it away. Other seeds fell among thorns and the thorns grew up and choked them. Other seeds fell on good soil and produced grain. Some a hundred fold, some 60, some 30. He who has ears, let him hear. Tony Arsenal: Yeah. So on a surface level here, the, the parable is straightforward, right? We have a very straightforward picture, which is, is common for most of the parables, that it's not some sort of unusual, crazy out there situation that's being described. It's a common scenario from everyday life, uh, that doesn't tend to have sort of like. Mythological legendary kinds of characteristics. We have a simple farmer who is out sowing his seeds. Um, some of the commentaries we'll point out, and I don't, I dunno how accurate this is or isn't, but I, I saw it in, in a couple different commentaries. So I'm inclined to, to believe it that our model of farming, uh, in sort of a western world or, or maybe not western world, but in a more, I dunno, technologically advanced world, is to teal the ground till the ground first, Jesse Schwamb: right? Tony Arsenal: And then to scatter seed. And it was much more common in the ancient world to actually scatter the seed kind of, uh, promiscuously and then till the ground. Um, I don't know the reasons for that. I'm not a horticulturist, but, um. The, the, one of the critiques that I've heard, and it's funny when people try to critique Jesus is 'cause they're always proven wrong, but one of the critiques I've heard is like, no farmer whatever would ever do this. Like, no, no sower would ever just throw seed on the ground, but this actually is the way they would've done farming. So he's, he's taking an everyday scenario that everyone would've been familiar with. Right. Nobody would've been like, oh yeah, that doesn't make any sense. They would've just said, oh yeah, of course you just throw the seed on the ground and then you come back around later and you do what you need to do. So it, it was really a scenario where some of the seed would've fallen on the path. And we're not talking about like a road next to the farm, but a lot of times the, the field had sort of, um. They're probably called like convenience trails is what they're called now. But people would travel through the, through the paths, and so there would be an area that's already walked, walked on that's a little bit easier to traverse. And eventually that area would turn into a pathway. So it was, it was kind of turned into sort of like hard clay turf that you couldn't get the seed into anyways. And then there would've been areas where, um, there was rocks under the surface. Most of our fields that our farm fields have been tilled and prepared and have been worked over, that the stones had been removed. But it wasn't always like that in the ancient world. And then you would've had areas where there was, uh, there was other vegetation, thorns, weeds, other kinds of plants that would've made, made it difficult for the crop to sprout and to bear fruit. So we have a very common scenario. There's nothing surprising about this. There's nothing out of the ordinary. It's just a simple farming metaphor that Christ employs here. Jesse Schwamb: And in some ways that's very consistent of course, because we have these very ordinary, normal things that God is using as a means of explanation for something that is very extraordinary, very supernatural. So we have the natural coming into play, not just as a representation, but to really demonstrates, illustrates and impound both in structure and form. This idea of what it means for the gospel to be communicated. And I'm with you, my understanding is in most ancient world. Those, those fields, we tend to think of them as fields and often the reference that way were like more like these narrow strips of land separated by these paths and you have this farmer casting the seed like very liberally. And not only that, but I think what's interesting right on the face. Is we see that there are basically four potential outcomes here and only one of those outcomes, 'cause we're already understanding this to mean the sowing of the sea, which is the word of life, which is the gospel message. Only one of those outcomes results in kingdom growth. There's a ratio of three to one. There's three times as many poor outcomes. In other words, there's all of these various ways in which we find that the seed is not rejected or does not result in the intended fruit. But there is just one path, one narrow kind of way in which it does result, and then it results in kind of various outcomes in terms of like the magnitude of the fruit or the plants that result from this planting. But as a result of that. I think what's really interesting to me right on the face is that we're seeing, like you said, there is a sower. He's casting the seed deliberately, he's coming on the path and he's just throwing it out. And in that narrow strip of land, there are all these different soils. And so right away we see if you're, if you're a farmer, you're understanding something about, it's not about the skill of the farmer in the casting of the seed. It's not even about the, the skill of the seed to grow. It's about the soil itself. And so again, we have this as three times as many potentially poor outcomes as there are for the one that results in this grand harvest. Tony Arsenal: Yeah. Yeah. And the one thing about this that might be, might have been, and, and again, some of the commentators are, are split on this, but might have been a sort of unexpected, um, element. And, and this is something we do see with, uh, with the parables, is there's usually some sort of, um. Unexpected or dramatic or turn of events kind of element, usually towards the end of a parable that would make, would, should be a subversion of expectations. Right? Right. And so the, in this instance, um, a yield of 30 times or, or 60 times or a hundred times, all of those yields would be crazy high yields. Um, you know, I, I, I think there are some plants, some of the commentators will make, make a point that there are some plants where like a 30. A 30 yield is normal. Um, but a 30 or a 60 or a hundred times yield of a crop is, is not the expectation. And so I think in, in a scenario like this, the reader or the listener is prepped by the fact that there are three, uh, negative outcomes and only one favorable outcome. To assume that the crop yield is not going to be great. Right? And then the reality is the crops that do sprout the crops that land on the good soil or the seed that lands on the good soil. Not only is it productive, it's so productive that it actually outpaces and kind of compensates for the lack of productivity or the lack of fruitfulness of the other three. So it's, it's three different, uh, it's four possible outcomes and then three levels of fruitfulness. And so this parable does sort of cause the listener or the hearer to think about, um, and start, you know, from the very outset, think about what does, what does it mean that the seed landed on the path and was stolen away by the birds? What does it mean that it sprouted quickly and uh, but didn't have roots and so it withered away in the sun? And what does it mean that, you know, it sprouted among thorns and so it couldn't bear fruit. And then I think the implied, um, the implied question that's being forced here because the parable does start out, you know, saying there was the sower, the sower, um. Sowed this seed out. He doesn't introduce this the same way he normally, he normally does or commonly does, right? Jesus often will start the peril ball by saying something like, the kingdom of God is like, right? Or you know this. This is like that. This, he just starts out saying like, a sower was out in the, in the field sowing seed. So the, the listener is not primed to know what the comparison is necessarily, but I think part of that is that now they're forced to ask what is the comparison? And I don't think it's much of a stretch. And again, this is why parables are so kind of paradoxical is it's not a difficult, when we get to the interpretation, it's not difficult to see the interpretation. Right, right. It's, it's easy to understand that the parable here, the metaphor is, is different reactions of, of some sort to. To a given thing, right? It's, it's different reactions to an investment of some sort. There's an investment of seed and in some instances it just doesn't take, in other instances, it takes and it doesn't sprout, and in other instances it sprouts, but it never fruits. So when we get to the interpretation, Jesus is gonna give us the clarity of what that investment is, and then who are, or what are the outcomes and what do they mean? In, in our, you know, in our thought process of what the kingdom of God is like. Jesse Schwamb: Yeah, so let's do it then. [00:25:44] Understanding the Soils Jesse Schwamb: 'cause what we've got here is we basically have, each soil is representing some type of here. So we've got four heres but only one true believer. So it's probably behooves us to go through all of them and really kind of chat through. And maybe what we can do is try to bring some of our own practical application to each of these. I've been really meditating and pondering that, trying to think if this is practical for us, then how can we understand how each of these are being manifest all around us? And of course the intention here is not to like name people that we think fall into each of these four little groups, but more so to think about how we might understand people who do fall into each of these groups. And that is to say that. Each one of these, well, the, the first three rather, that these ones in which they're, the soil is in some degree suboptimal. I, I don't know that it means that it's always that way, for instance. So we might think of people that fall into those categories, but the Lord may be moving or working in them to move them into that fourth category. And of course, he's done that with ourselves, so we know that that's exactly how he operates. Um, and it's, I think it's good for us to remember that. I think there's a lot that's scary about this first soil, this idea that. The seed just bounces. So we get no uptake whatsoever in this one. But the other ones, at least you get a little satisfaction that there's some kind of reception. There is a receipt of that word. And the reason why I find this one to be so troubling is because these who hear it in the first case, they don't understand and they don't esteem it. And Christ is very clear to say that the seed itself doesn't sit there long. It bounces. So there's a, there is a literal hardness. That's reflected in that clay soil or that path, which is down trotted. And it's hard because of perhaps this constant lack of belief, this constant and unrepentant hearts or lifestyle, but it would be enough if it just kinda bounced off and sat there. But the fact that it's snatched away that the birds come and take it away, that Satan himself has an active and powerful role in influencing all of those who are hearing this word. And I think that hardness of heart may not just be manifest in, say, like an unrepentant lifestyle or this kind of clench fist against God on the inside, which is of course true of the natural man. But more than that, that anything that would take us away from true belief. So that is even any kind of our religious system or belief, any kind of philosophy, any kind of other worldview I think is in mind here because we know the devil comes to kill, steal, and destroy. And so. What he's doing in that sometimes happens first and foremost in the mind, manifested in the heart and then in our behaviors. So if he's stealing away this word by replacing it with something that is false, that is not true, that destroys, that pulls us away and moves us away, then this is very scary. He has a real power, which we talked about. I don't know, like maybe six or so episodes ago. It's worth listening to, I think. And so what I find here that is really traumatizing upfront is the involvement in particular of the sinful man under his own mean estate. That is, that it's clear that the natural man cannot conceive of the things of God without regeneration, and Jesus makes it abundantly clear. He's, he's basically saying what Paul says later on in First Corinthians when he writes, the natural person does not accept the things of the spirit of God, does not accept them. So again, there's no agreement. There's no, even an intellectual ascent does not accept the things of the spirit of God for they are folly to him and he's not able to understand them because they're spiritually discerned. The spiritual person judges all things, but is himself to be judged by no one for who is understood the mind of the Lord so as to instruct him. But we have the mind of Christ, so there is no mind of Christ, which is, it's a horrible way to live life. And so in that space we have both the natural man, his total depravity, unable to pull himself up by his theological bootstraps or philosophical bootstraps or his intellectual emotional bootstraps to even discern what the way in which the world really actually is. And then in in, I say in addition to that, we have the devil himself waging war and attacking by pulling away that seed. Tony Arsenal: Yeah. And I have a little bit of a different take on this and I think this is what I am looking forward to in this series. Is there, there is gonna be. [00:30:01] Understanding the Parable of the Sower Tony Arsenal: Different, uh, different understandings that probably all fall and are all compatible, but all fall within a acceptable range of understanding. Here, you know, I, in, in reading some of the commentaries, Calvin makes the point that all four of these different types of seed represent people who in some sense are open to the gospel. They're, they're open to, he, he makes the point that this is not talking about the, the person who like refuses to hear the gospel at all, who like won't even come into the church. This is a person predominantly who is, is exposed to the word in some sense, probably in view as someone who's among the people of God who's in the, in the, in the physical body of the people of God who's among Christians or among those hearing the word. And for whatever reason, the, the, the seed doesn't, uh, it doesn't even get into the soil. Right, and he compares, Christ compares, um, this not to somebody who is hardhearted, but to someone who doesn't understand, right? That there's an intellectual element to this, right? You think of, um, you know, you think of somebody who hears the scripture and probably understands outwardly what it means, but doesn't ever comprehend it internally. They don't ever really, they don't ever really let it penetrate into their, into their hearts. Um, so it's been sewn into their hearts, but it doesn't actually take root in their hearts in any other sense. [00:31:38] The Role of the Soil in Receiving the Word Tony Arsenal: And this is what's a little bit different from, from the other ones that we're gonna see in all of the other cases. The seed takes root, Jesse Schwamb: right? Tony Arsenal: It actually penetrates the ground and begins to grow. Um, it, this is a seed that never even makes it that far. And so it may not be someone who has like a, who necessarily has like a closed fist. I hate the gospel. I hate everything about God, but for some reason they're just not. And when we say for some reason I'm talking, obviously I'm talking la you know, horizontally. Um, we know that the reason that they don't have an open heart is 'cause the Holy Spirit is not open to their heart. But for whatever earthly temporal reason, the word just doesn't penetrate. It bounces off of them. It just doesn't get there. Not necessarily because they're outwardly hostile to it. They just maybe are not interested in it. And so this is where I think that. Along with the evil one, snatching it away. That's actually like one in the same thing. Is, is part of what I think this is getting at is that the, the, the only reason that the, um, that Satan can snatch away the word from their heart or what has been sewn into their heart is because their heart has not received it. And so it's that sort of dual function and, and maybe it's kind of like, almost like, uh, in Exodus, you know, God hardening the heart and then Pharaoh hardening the heart and those two things are happening, you know, by means of concurs that God is doing it in a divine sense. I almost feel like this is an instance where kind of like the, the census or, or with job where Satan is the one who is doing it, but it's ultimately attributed to God as well. It's the hardening of the heart, but it's also the hardness of heart. Um, all of those things are playing a dynamic, but ultimately the point here is that there are those who the word is preached to. [00:33:30] The Sower's Responsibility and the Soil's Condition Tony Arsenal: Um, you know, we will find out in, in a little bit later, like, the sower is Christ in, in these parables here. It's not, it's not generally the sowing of the word. It's Christ who is sowing the word. It's the son who is sowing, uh, the seed of the word. And we can think about that either during his own ministry. This certainly was, um, was true of his own ministry on Earth, that there were some who just did not receive the word and they just, it just bounced off of them. But then also as the son sows the seed through his people, down through the church age, through history, whether it's in the Lord's Day service or personal, witnessing, personal, you know, um, evangelism, it's still God who is sowing the seed. It's still the Lord who is the sower of the seed. But even in that context, there are still some who just don't receive it. So I think what you said earlier is really, is really spot on. This parable is not about. The skill of the sower or even the efficacy of the seed. Right. And I think sometimes people read this and they, they look at it as though it is actually the sewer's fault. What a dumb sower. He sowed it on the path. Of course it's not gonna take root. That's not the point of the parable at all. The point of the parable, and we learn it just right, this very first one, is that it has to do with the, the soil itself. Which is why, you know, I, I kind of joke about calling it the parable of the soils, and that's a fine way to refer to it. And most of these parables could have multiple different, you know, accurate titles as well. But the point of the parable, or the main point of the parable is that the soil itself is what determines the outcome. Again, you know, we, we don't need to get into all the theological details of how the soil becomes, what the soil is. This show has the word reformed in the title. You can figure out that we're gonna say, well, God is the one that prepares the soil. And that also just fits with the, with the a parable here, right? The good soil is only good because it's been tilled and prepared by the sower ahead of time, right? So I think that's, that's spot on. And, and you know, as I think about the people I know in my life, um, it's very easy to get discouraged when you try to so seed to, to follow through on the metaphor when you try to so seed and it feels like it bounces off. But we shouldn't be surprised at that. We shouldn't be surprised when someone is just not interested because Christ in his very first parable tells us there are people out there like that. That doesn't mean you don't sow the seed, it doesn't mean you don't continue to spread the seed the way that the sower does. And the reason for that is that some of it is going to take, take root, some of it is going to take root and bear fruit and you are not in charge and you don't control which one does which. We don't see the sower in this parable meticulously only identifying the good soil and only planting the seeds there. He does promiscuously spread this, so this seed everywhere that he can. [00:36:26] The Reality of Hardheartedness Jesse Schwamb: Yeah, there is something there that I think is comfortable about this hardness of the soil, because I think sometimes we underestimate that the normative position of man is to be antagonistic toward God. That's not to say like we're talking about in their every action they take, they're going to refuse to hear the gospel or they're going to fight vehemently or out outwardly against it. But it's true that everywhere we find the scriptures, whether it's this other metaphor about God, again, doing this great surgery, of taking out this height of stone, which is of course hardheartedness or whether we go to like Romans three, where Paul says that there's no one who understands, there's no one who seeks God. So we understand that the default position is, one, nobody's seeking after God. Two, that God is too threatening to us. He threatens ourself. He threatens our ego, he threatens our own way. He threatens our contingency, all of which we try to fight against, like to our own dismay. And you know, basically. You know, it's willing, suspension of disbelief. But it's interesting and I think comforting here that what he's saying is, is exactly what you've just said, which is do not he, he'd almost say like loved ones. Do not be surprised when you find that people are just not that interested. They're just not into the gospel. Because your default position is to be a gospel abuser. To be a covenant breaker. And so because of that, there's just a natural hardness. And that hardness, I think he has to draw out. He has to say it's gonna bounce and Satan's gonna snatch it away because it would be, it's too easy to look at those who are just like vehemently opposed to the gospel that wanna debate. You wanna shut you down, wanna yell at you, wanna put signs in your face, wanna spit on you. That's too easy to be like, well, of course. Those people are not gonna receive it. But what about the quiet people who just don't care? Or, yeah. What about the people who are too caught up in their way of life or their simple behaviors or their patterns, or again, just what? What about those? What about the Mormons? When they come to your door and you can speak into your blue in the face about what Paul says, like the gospel plus anything is anathema, and they're just kinda like, yes. Yeah. Totally. That's fine. Totally down with that. And you're like, yeah, but you're doing, you're doing that very thing. This is great comfort to know that even those situations where you're not at war explicitly with somebody, that it's still comforting to know that this is going to happen. And also I think it's a great reminder that apart from God, apart from that changing of the soil, as you said, Tony, we would be those same people. That's in fact where we start. I, I don't say that. Like there's a progression here. We find in the, from moving from one to four. There is though something like you've said, where it's just interesting that Jesus shows us the very kind of shades of this. And I think, again, we gotta get out of our head like the, the temporality of this or like, well, what length of time are we talking about? Like when we get to the second one, which we should move on to. And there is some sprouting of the seed. Like how much time are we talking about? Like if it's two weeks, are they in camp two, if it's three weeks, are they moved out of that into some other, one of the other schools? Uh, I think it's just to show us that there are really, again, four hearers, one believer, and we can see clearly what the one believer looks like. It's a little bit more difficult to maybe sometimes discern what the other three look like, but it gives us hope and encouragement and basically just a sense of like, this is the way the world works. To know pres positionally, that when we go out, and like you said, I love this already, this is a major theme, is speak the gospel to all people. I mean, in this way, the gospel is for all people. Because Jesus' saying, do not cast the seed here. Go and look at that narrow path and find out, try to keep it off the, the hard ground. Do not let the devil snatch it up. It just says, throw and seed, throw and seed. And so we have to keep doing that stuff. [00:40:10] The Challenge of Shallow Roots Jesse Schwamb: So let's get to number two. What, what? Yeah. What say? Yeah. Tony Arsenal: Let me read it here. This is in verse, uh, 20 and 21. Here. It says, as for what was sown on rocky ground, this is the one who hears the word and immediately receives it with joy. Yet he has no root in himself, but endures for a while. And when tribulation or persecution arises on account of the world, immediately he falls away. So thi this is the person who, um, who has some sort of outward conversion experience, right? It's a person who receives the word, he receives it with joy, um, and appears to sprout, right? This is seed that has taken hold and has, uh, you know, the, the, and we, we can see that it has taken hold. So it's not just some hidden seed that has roots and never breaks the surface. Right. It's a, it's a, it's a plant that has made its way into the soil. It has taken roots of some sort. Um, but the roots are shallow. The roots never actually get, uh, deep enough to, to be able to survive the sun, right. In the, the original parable, it's, it's baked by the sun. And, you know, this is, um, I think what what we're gonna see is maybe to sort of preface your question, and I think probably this is gonna be one of those two parter episodes, even though we planned it to be one parter episode. Um, I think what we're gonna see here is that you can't actually know whether someone is. The hard rocks is the rocks or the thorns. Right? Un until, until all is said and done. Right. Right. And that's part of what's difficult is you, you want to look at a parable like this, and this is where I think maybe this is a good sort of like caution against overinterpreting, the parables, right? Christ is not trying to give us a rubric to identify who is what. Jesse Schwamb: Right. He's Tony Arsenal: not trying to give us like a litmus test to say like, that person is the hard soil. That person is the rocks. That person is the thorns. And you know, this reminds me, I, I recall, I, I dunno how many years ago, it was a couple years ago when Kanye West was going through his like Jesus phase, right? And he, everyone was like, oh my gosh, I can't believe that Kanye is a Christian and he's writing this album called Jesus. Jesus Saves. And, and I, I just remember saying at the time, like, guys, there's a parable of the soils here. Like we should be. Um, we should be joyful that it, it appears that this seed is taking root, but there are lots of different outcomes when the seed takes root. And it's funny because I, I don't, I don't remember what episode this was and please don't go look it up 'cause that's a waste of everyone's time. But I remember when that conversation happened and I don't know whether there was an affirmation or a denial or what context came up in, but I remember contrasting him to Justin Bieber. And it's ironic, right, because I actually just read on Twitter today. Let me see if I can find the post during the next time you're talking. Justin Bieber posted this really amazing, theologically astute, mature kind of statement on Twitter today. And I think at the time, if you had asked me, um, is Kanye more likely to be the good soil or Justin Bieber to be the good soil, I would've said Kanye. Right? Just because he's, he was older, he is a little bit more established in himself. Um. Justin Bieber was still very young. He was, he was sort of like all over the place personality wise. He seemed to be changing radically. And it just goes to show like, you can't tell. And, and I'm not even saying right now like, this is, this is where it gets difficult. I'm not even saying right now, Justin Bieber is good soil, although I did right. Retweet his quote and did hashtag good soil. Almost aspirationally, right? But we can take a look at someone's life in retrospect and say, this person is bearing fruit, or this person is not bearing fruit. And, and that's really where this particular, um, type of soil goes. It's not so much the fruit, it's the sprout. And I think when we look at a situation like Kanye and, and. There's hopefully still a lot of life left for Kanye, and that means there's still hope for a con, a genuine conversion and bearing fruit that keeps with repentance that does not appear to be what had happened at the time. Right? He's gone totally off the rails at this point. So we pray for that. We hope, we hope for better things for him. Um, but. At the time, Kanye was, is he, he's going by Y now. I don't even know what to call him anymore. But Kanye was a sprout that grew up with great joy quickly. And what we found through time is that it appears that he, when he was, although maybe he fits better into the second, this next category that we'll have to push off till next week, I think. But either way, like he appeared to have sprouted, he appeared to have taken root and ultimately did not actually bear fruit. And that's the defining feature of these first three ones. It's not so much about what happens with the seed. Does it get in the ground? Does it not get in the grow? Does it sprouts, does it not sprout? It's ultimately about the fruitfulness, right? The final, the final phase of the parable, the final, um, the final type of soil is the one that produces fruit. So we'll get to that in detail, but that's what we need to think about. And again, like I said, it's not as though crisis saying like, all right, here's this checklist of ways to determine whether someone's conversion is correct, is true or not. Because we can't know that until after the fact and well after the fact. We also can't know that it's valid until after the fact. What I think this parable, broadly speaking, gets at is that we have to look at every situation and realize that there are these different possible outcomes. And although I don't know that this is explicitly part of the parable, it also sort of points us to the fact that like, because it's not a foregone conclusion about what's gonna happen, maybe there's also something we can do about it. Right? Right. Maybe when we realize someone might be on the rocky soil. Whether we, we have some reason to believe that or we just want to get out in front of that possibility, maybe there's still room to actually get in there and, and move the seed to a different soil, I guess might be a better way to use the metaphor is to, to just take the seed somewhere else or to till the soil, to get the rocks out of the soil. Although this is not talking about like rocks in the soil. It's talking about a layer, probably a layer of bedrock. Like Yes, exactly. Just under the surface. Jesse Schwamb: Right? So Tony Arsenal: there is an immutability about these, these different categories of, of people, and again, this is where like overinterpreting, the parable can get to be problematic, but we, we see that there are these categories, we can't necessarily know which one of these categories a person is in when they have some sort of outward expression of faith where they've received. I think we can tell the difference between that first category. Someone who just has not received the, the gospel at all, has not received the word of God at all, right? Like it's just bounced off of him. It's made no impact. I think we can see that that's a relatively straightforward, um, situation for us to assess. And of course we can't see someone's heart, but it's, it's usually pretty outwardly, readily available to us that they just have not received the word in any means. Right. When we get to these second two categories, that's not the case. We're talking about two different categories of people who have received the word and it has begun to sprout. It has begun, it actually has sprouted, not just begun to sprout, but it's sprouted. Um, I just think we need to be really careful to sort of not place someone in an immutable category until after we've seen what's gonna happen. Yes. Really across their whole life. Jesse Schwamb: Yes. [00:47:41] The Importance of Deep Roots in Faith Jesse Schwamb: I'm glad you brought that up because we really have to remember that in the last three instances, you cannot tell from the soil what the outcome will be. So it is a little bit, I'm with you, kind of a misnomer in the translation. This idea of like rocky soil. Yeah. If it were truly like rocky soil, the way that probably most of us in the Western think of it like soil mixed with gravel, right? They're probably, the sewer would be like, why would I throw it on there like that? That doesn't make any sense. Certainly again, if you're looking for that, that really fertile, well tilled ground, the one that looks promising, you wouldn't do that. So more than likely, I'm with you. We're talking about like a hired limestone layer that would've been like a few inches below, and as the sun would come down, my understanding is of course, like that limestone would heat up. It'd be like the perfect warm environment for like a seed to immediately like spring up with some hope. And that's exactly I think what Jesus is after here. It's this idea that the seed springs up immediately. People receive the message with joy. There's been no root or development to deeper moist soil though, because it doesn't exist. It gets blocked out. But inci incidentally, like the heat of that rock bed actually is the thing that causes it to germinate and produce at least a sprout really, really quickly. But as soon as like any kind of other heat comes upon it, because it cannot not grow deeper because it cannot set the roots, because it cannot get enough water from deep down, then it's going to be quick to die. I think we see this all the time. Maybe we even see this to some degree, not exclusively and in the same kind of magnitude in our own lives. But you know, we may listen to a sermon with pleasure while the impression produced in us is like only temporary, short-lived. You know, our hearts can be like that stony ground. Sometimes it may yield like a plentiful cop clap of warm feelings and like good resolutions and good vibes. How often do we hear that language? But all this time, there may be no deeply rooted work in our souls. And that first like cold blast of oppression or temptation may cause like all of that to go away. What I see interpret it from this particular group and, and this the one that follows it very much the same is like a conversion to religion. So here where this is where I firmly, like, I think we have a class, and this might trigger some people, but I'm gonna say it anyway. We have a class for this to me is deconstructionism. Yeah. And I think what I've, I've been helpful for me is to get outta my mind is that. I'm not sure that we have to be so concerned in this, this metaphor or this great parable about like what's the length of time here? So for instance, is it possible that somebody could be in this place where there is this hard layer of rock, which presents like a setting down of deep roots that could last like years on end. Yeah, where somebody has heard the gospel message has come into the life of the church and finds that this is generally a pleasant way to believe and to live and to express these ideals until maybe they have a strong voice somewhere or they're confronted with the fact that this, their message now is not very tolerant. And so as soon as there comes against them, this push that maybe what you're saying is too exclusive, that all of a sudden there really is a manifestation that there's no real root there. Yeah, there was no conversion. There was a conversion to religious principle and ideas and insomuch as those things didn't push too much against whatever objectives they had. Not even like going after what happens in the the third instance here with all the pleasures of life and all the temptations of the flesh, but just that there is some challenge. To what they believe and that it would be continually lived out in their actual lives, meaningful enough that it would impact behavior, change their mind, and continue to make them outspoken about the thing in which they're setting their roots into that if those things would cause the death of. That sprouts, then to me, that's where we find deconstruction isn't falling. And so in that case, again, it's comforting because it's not a matter of actual conversion as it were. It's not a matter of actual regeneration that hasn't actually occurred. There's plenty of reasons to come alongside and to give the gospel some kind of favor or to give it some kind of acquiescence because it's good on its own. There are lots of things that are good about it, but the rootedness in that is not merely in the outward manifestations of all the benefits of the gospel. It is getting Christ, as we've said. Yeah. And if we're not abiding in Christ, then we will necessarily die. In fact, Christ says elsewhere when he speaks to himself that even every bad branch that does not bear fruit, the father prunes and throws away. And so here we find that happening. It's, this is traumatic, it is dramatic, but this is where I think we see oftentimes Christians really get unnerved and sometimes it really, I think, rocks them when they see people who've had, like you said, Tony, like some professional faith. And I remember us talking about Kanye, and I remember us saying like, I think you and I were cautiously optimistic. We said like, this is fantastic. God does this very thing where he transforms people. And then we see in the long term, in the long run, the manifestation of that transformation, not in just merely as sinner's prayer or some expression of knowing something about the gospel intellectually, but the living it out so that the plant itself grows up in Christ to know of his great love, and then to share and abide in that love where it bears fruit. And so here I find this again, to be just very comforting because I think we see this a lot and our nerves, a lot of Christians, but I think Christ is giving an example here to say, do not be a unnerved by this. [00:53:10] Encouragement for Sowers and Believers Tony Arsenal: Yeah, maybe one last thought and then we, we can push pause until next week when we come back to this parable. Is. I think it's, there's two words in this, um, this little, these two verses here that really stick out to me. There's the, the word immediately, right? Yes. He immediately receives it with joy. That word is repeated later on when he immediately falls away. So there is a, um, there's a, a sense of suddenness to this, to this kind of, I'm using quotation marks if you're not watching the YouTube to this quotation or this, um, conversion experience, right? I think we all know people who have kind of the slow burn conversion experience, right? That's not to say that those people may not be, um, on hard soil or rocky soil. Right. But the, the person that we're talking about in that crisis talking about is the person who hears the word and has every appearance of an outward, radical, outward conversion of joy. And then joy is the second word that that shows up here. One of the things that drives me crazy, you know, maybe just to, to riff off the, the deconstruction, um, narrative a little bit is it drives me crazy when some sort of, um, high profile Christian falls away from the faith or deconstructs or falls, you know, into deep sin and then abandons the faith or has a tragedy happened in their life and whatever reason they abandon the faith. There's this tendency particularly among, I, I think sort of. I don't know if like, there still are young restless reform Christians out there, but I think it's still a valid descriptor. Kind of like the, I'm trying not to be pejorative, but sort of like the surface level tulip is what I call them, like the five point Calvinists who like heard an RC sprawl sermon one time and think that they are like the def, they're the definition of Calvinism. There's this tendency among that demographic that when somebody falls away from the faith to act as though everything about their experience of Christianity was somehow like an act like it was a, it was a, it was a play they were putting on, they were deceiving everybody. Right. That's that's not real. It's not the, it's not the way that it actually works and, and. I think the, um, the flip side and the caution for us in that is that just because our experience of Christianity and our, our experience of being in the faith feels so genuine and real and rooted, we should also recognize that like it felt real and genuine and rooted for Derek Webb or for name, name your key, you know, Joshua Harris, name your big profile deconstruction person of the day. Um, there's a caution there for us and I think that's the caution here in this, um, in this, I dunno, part of the parable is. Just as this is saying, the reason that the person falls away immediately is because there is no root in them yet he has no root in himself, but endures for a while, and when tribulation or persecution arises on account of the word, he immediately falls away, right? The cause of this is because there is no route that ca

Colby Medeiros preached this sermon on Mark 4:1-20 on September 21, 2025.

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City of Hope Presbyterian Church Sunday Worship   September 21, 2025   Sermon Series Parables of Jesus: Parable of the Sower, Guest Speaker, Rev. Stan Long   Text: Mark 4:1-20   Guest Speaker: Rev. Stan Long, Associate Executive Director of BALM and Dean of Urban Ministry at Metro Baltimore Seminary   www.cityofhopechurch.net

Joshua Rivas:09/21/2025

“Stories of an Alternative Reality: The Parable of the Sower”

Fr. Mike explains the many parables we hear today in Matthew, including the return of the unclean spirit, and the danger of ornate souls. He emphasizes that when God sweeps the sin out of our souls, we must replace it with virtue, otherwise our souls remain empty without a relationship with God. Today's readings are Matthew 11-13 and Proverbs 19:5-8. For the complete reading plan, visit ascensionpress.com/bibleinayear. Please note: The Bible contains adult themes that may not be suitable for children - parental discretion is advised.

How do I make sense of the seed, soil, rocky ground, and thorns? Dave explains the Parable of the Sower and shares how it can be applied to our lives. He also gives advice as to how we can plant seeds on good soil and how we can bear fruit in our own lives. We want to hear from you! Email us at eksb@ascensionpress.com with your questions/comments Don't forget to text “EKSB” to 33-777 to get the shownotes right to your inbox! You can also find the full shownotes at www.ascensionpress.com/EveryKneeShallBow

Welcome to the Grace in Focus podcast. Today, Bob Wilkin and Ken Yates are once again answering one of your questions. In the Parable of the Sower, Is Jesus presenting that once sown, there is only one chance for the seed to be effective? Please listen and never miss an episode of the Grace in

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In this introductory episode to their new series on the Parables of Jesus, Tony Arsenal and Jesse Schwamb explore the profound theological significance of Christ's parables. Far from being mere teaching tools to simplify complex ideas, parables serve a dual purpose in God's redemptive plan: revealing spiritual truth to those with "ears to hear" while concealing these same truths from those without spiritual illumination. This episode lays the groundwork for understanding how parables function as divine teaching devices that embody core Reformed doctrines like election and illumination. As the hosts prepare to journey through all the parables in the Gospels, they invite listeners to consider the blessing of being granted spiritual understanding and the privilege of receiving the "secrets of the kingdom" through Christ's distinctive teaching method. Key Takeaways Parables are more than illustrations—they are comparisons that reveal kingdom truths to those with spiritual ears to hear while concealing truth from those without spiritual illumination. Jesus intentionally taught in parables not to simplify his teaching but partly to fulfill Isaiah's prophecy about those who hear but do not understand, confirming the spiritual condition of his hearers. The ability to understand parables is itself evidence of God's sovereign grace and election, as Jesus states in Matthew 13:16: "Blessed are your eyes for they see and your ears for they hear." Parables vary in form and function—some are clearly allegorical while others make a single point, requiring each to be approached on its own terms. Proper interpretation requires context—understanding both the original audience and the question or situation that prompted Jesus to use a particular parable. Parables function like Nathan's confrontation of David—they draw hearers in through narrative before revealing uncomfortable truths about themselves. Studying parables requires spiritual humility—recognizing that our understanding comes not from intellectual capacity but from the Spirit's illumination. Understanding Parables as Revelation, Not Just Illustration The hosts emphasize that parables are fundamentally different from mere illustrations or fables. While modern readers often assume Jesus used parables to simplify complex spiritual truths, the opposite is frequently true. As Tony explains, "A parable fundamentally is a comparison between two things... The word parable comes from the Greek of casting alongside." This distinction is crucial because it changes how we approach interpretation. Rather than breaking down each element as an allegorical component, we should first understand what reality Jesus is comparing the parable to. The parables function as a form of divine revelation—showing us kingdom realities through narrative comparison, but only those with spiritual insight can truly grasp their meaning. This is why Jesus quotes Isaiah and explains that he speaks in parables partly because "seeing they do not see and hearing they do not hear nor do they understand" (Matthew 13:13). The Doctrine of Election Embedded in Parabolic Teaching Perhaps the most profound insight from this episode is how the very form of Jesus' teaching—not just its content—embodies the doctrine of election. Jesse notes that "every parable then implicitly teaches a doctrine of election," because they reveal spiritual truth to some while concealing it from others. This isn't arbitrary but reflects spiritual realities. The hosts connect this to Jesus' words in Matthew 13:16: "Blessed are your eyes for they see and your ears for they hear." This blessing comes not from intellectual capacity or moral superiority but from God's sovereign grace. Tony describes this as "the blessing in our salvation and in our election that we are enabled to hear and perceive and receive the very voice and word of God into our spirit unto our salvation." The parables thus become a "microcosm" of Reformed doctrines like election, regeneration, and illumination. When believers understand Jesus' parables, they're experiencing the practical outworking of these doctrines in real time. Memorable Quotes "The parables are not just to illustrate a point, they're to reveal a spiritual point or spiritual points to those who have ears to hear, to those who've been illuminated by the spirit." - Tony Arsenal "Jesus is giving this message essentially to all who will listen to him... And so this is like, I love the way that he uses that quote in a slightly different way, but still to express the same root cause, which is some of you here because of your depravity will not be able to hear what I'm saying. But for those to whom it has been granted to come in who are ushered into the kingdom, this kingdom language will make sense." - Jesse Schwamb "But blessed are your eyes for they see and your ears for they hear. There's a blessing in our salvation and in our election that we are enabled to hear and perceive and receive the very voice and word of God into our spirit unto our salvation." - Tony Arsenal About the Hosts Tony Arsenal and Jesse Schwamb are the regular hosts of The Reformed Brotherhood podcast, where they explore Reformed theology and its application to Christian living. With a conversational style that balances depth and accessibility, they seek to make complex theological concepts understandable without sacrificing nuance or biblical fidelity. Transcript [00:00:45] Introduction and New Series Announcement [00:00:45] Jesse Schwamb: Welcome to episode 460 of The Reformed Brotherhood. I'm Jesse. [00:00:54] Tony Arsenal: And I'm Tony. And this is the podcast with ears to hear. Hey brother. [00:00:59] Jesse Schwamb: Hey brother. New series Time, new series. Time for the next seven years that, that's probably correct. It's gonna be a long one. New beginnings are so great, aren't they? And it is. [00:01:10] Jesse Schwamb: We've been hopefully this, well, it's definitely gonna live up to all the hype that we've been presenting about this. It's gonna be good. Everybody's gonna love it. And like I said, it's a topic we haven't done before. It's certainly not in this format. [00:01:23] Tony Arsenal: Yeah. Yeah. And you know what, just, um, as a side note, if you are a listener, which you must be, if you're hearing this, uh, this is a great time to introduce someone to the podcast. [00:01:33] Tony Arsenal: True. Uh, one, because this series is gonna be lit as the kids say, and, uh, it's a new series, so you don't have to have any background. You don't have to have any previous knowledge of the show or of who these two weird guys are to jump in and we're gonna. [00:01:53] Tony Arsenal: Talk about the Bible, which is amazing and awesome. And who doesn't love to talk about the Bible. [00:01:58] Jesse Schwamb: Yeah, that's correct. That's what makes these so good. That's how I know, and I could say confidently that this is gonna be all the hype and more. All right, so before we get to affirmations and denials, all the good ProGo, that's part and parcel of our normal episode content. [00:02:12] Jesse Schwamb: Do you want to tell everybody what we're gonna be talking about? [00:02:16] Tony Arsenal: Yeah, I'm excited. [00:02:17] Introducing the Parables Series [00:02:17] Tony Arsenal: So we are gonna work our way through, and this is why I say it's gonna take seven years. We are gonna work our way through all of the parables. Parables, [00:02:25] Jesse Schwamb: the [00:02:25] Tony Arsenal: gospels and just so, um, the Gospel of John doesn't feel left out. [00:02:30] Tony Arsenal: We're gonna talk through some of the I am statements and some of that stuff when we get to John. 'cause John doesn't have a lot of parables. Uh, so we're gonna spend time in the synoptic gospels. We're gonna just walk through the parables one by one. We're taking an episode, sometimes maybe two, sometimes 10, depending on how long the parable is and how deep we get into it. [00:02:47] Tony Arsenal: We're just gonna work our way through. We're gonna take our time. We're gonna enjoy it. So again, this is a great time to start. It's kinda the ground floor on this and you thing. This could really be its own podcast all by itself, right? Uh, so invite a friend, invite some whole bunch of friends. Start a Sunday school class listening to this. [00:03:04] Tony Arsenal: No, don't do that. But people have done that before. But, uh, grab your bibles, get a decent commentary to help prep for the next episode, and, uh, let's, let's do it. I'm super excited. [00:03:14] Jesse Schwamb: When I say para, you say Abel Para, is that how it works? Para? Yeah. I don't know. You can't really divide it. Pairable. If you jam it together, yes. [00:03:24] Jesse Schwamb: You get some of that. You can say, when I say pair, you say Abel p [00:03:27] Tony Arsenal: Abel. [00:03:31] Jesse Schwamb: And you can expect a lot more of that in this series. But before we get into all this good juicy stuff about parables, and by the way, this is like an introductory episode, that doesn't mean that you can just skip it, doesn't mean it's not gonna be good. We gotta set some things up. We wanna talk about parables general generally, but before we have that good general conversation, let's get into our own tradition, which is either affirming with something or denying against something. [00:03:54] Affirmations and Denials [00:03:54] Jesse Schwamb: And so, Tony, what do you got for all of us? [00:03:58] Tony Arsenal: Mine is kind of a, an ecclesial, ecclesiastical denial. Mm-hmm. Um, this is sort of niche, but I feel like our audience may have heard about it. And there's this dust up that I, I noticed online, uh, really just this last week. Um, it's kind of a specific thing. There is a church, uh, I'm not sure where the church is. [00:04:18] Tony Arsenal: It's a PCA church, I believe it's called Mosaic. The pastor of the church, the teaching elder, one of the teaching elders just announced that he was, uh, leaving his ministry to, uh, join the Roman Catholic Church, which, yes, there's its own denial built into that. We are good old Protestant reformed folks, and I personally would, would stick with the original Westminster on the, the Pope being antichrist. [00:04:45] Tony Arsenal: But, um, that's not the denial. The denial is that in this particular church. For some unknown reason. Uh, the pastor who has now since a announced that he was leaving to, uh, to convert to Roman Catholicism, continued to preach the sermon and then administered the Lord's supper, even though he in the eyes, I think of most. [00:05:08] Tony Arsenal: Reformed folk and certainly historically in the eyes of the reformed position was basically apostate, uh, right in front of the congregation's eyes. Now, I don't know that I would necessarily put it that strongly. I think there are plenty of genuine born again Christians who find themselves in, in the Roman Catholic, uh, church. [00:05:27] Tony Arsenal: Uh, but to allow someone who is one resigning the ministry right in front of your eyes. Um, and then resigning to basically leave for another tradition that, that the PCA would not recognize, would not share ecclesiastical, uh, credentials with or accept their ordination or any of those things. Um, to then just allow him to admit, you know, to administer the Lord's Supper, I think is just a drastic miscarriage of, uh, ecclesiastical justice. [00:05:54] Tony Arsenal: I dunno if that's the right word. So I'm just denying this like. It shows that on a couple things like this, this. Church this session, who obviously knew this was coming. Um, this session does either, does not take seriously the differences between Roman Catholic theology and Protestant theology, particularly reformed theology, or they don't take seriously the, the gravity of the Lord's supper and who should and shouldn't be administering it. [00:06:22] Tony Arsenal: They can't take both of those things seriously and have a fully or biblical position on it. So there's a good opportunity for us to think through our ecclesiology, to think through our sacrament and how this applies. It just really doesn't sit well and it's not sitting well with a lot of people online, obviously. [00:06:37] Tony Arsenal: Um, and I'm sure there'll be all sorts of, like letters of concern sent to presbytery and, and all that stuff, and, and it'll all shake out in the wash eventually, but just, it just wasn't good. Just doesn't sit right. [00:06:48] Jesse Schwamb: You know, it strikes me of all the denominations. I'm not saying this pejoratively. I just think it is kind of interesting and funny to me that the Presbyterians love a letter writing campaign. [00:06:56] Jesse Schwamb: Like that's kind of the jam, the love, a good letter writing campaign. [00:07:00] Tony Arsenal: It's true, although it's, it's actually functional in Presbyterianism because That's right. That's how you voice your concern. It's not a, not a, a rage letter into the void. It actually goes somewhere and gets recorded and has to be addressed at presbytery if you have standing. [00:07:17] Tony Arsenal: So there's, there's a good reason to do that, and I'm sure that that will be done. I'm sure there are many. Probably ministers in the PCA who are aware of this, who are either actually considering filing charges or um, or writing such letters of complaints. And there's all sorts of mechanisms in the PCA to, to adjudicate and resolve and to investigate these kinds of things. [00:07:37] Jesse Schwamb: And I'd like to, if you're, if you're a true Presbyterian and, and in this instance, I'm not making light of this instance, but this instance are others, you. Feel compelled by a strong conviction to write such a letter that really you should do it with a quill, an ink. Like that's the ultimate way. I think handwritten with like a nice fountain pen. [00:07:54] Jesse Schwamb: There's not, yeah. I mean, you know what I'm saying? Like that's, that is a weighty letter right there. Like it's cut to Paul being like, I write this postscript in my own hand with these big letters. Yeah, it's like, you know, some original Presbyterian letter writing right there. [00:08:07] Tony Arsenal: And then you gotta seal it with wax with your signe ring. [00:08:10] Tony Arsenal: So, and send it by a carrier, by a messenger series of me messengers. [00:08:14] Jesse Schwamb: Think if you receive any letter in the mail, handwritten to you. Like for real, somebody painstakingly going through in script like spencerian script, you know, if you're using English characters writing up and then sealing that bad boy with wax, you're gonna be like, this is important. [00:08:30] Jesse Schwamb: Yeah, this, even if it's just like, Hey, what's up? Yeah, you're gonna be like, look at this incredible, weighty document I've received. [00:08:36] Tony Arsenal: It's true. It's very true. I love it. Well, that's all I have to say about that to channel a little Forrest Gump there. Uh, Jesse, what are you affirming or denying tonight? [00:08:44] Jesse Schwamb: I'm also going to deny against, so this denial is like classic. [00:08:49] Jesse Schwamb: It's routine, but I got a different spin on it this time, so I'm denying against. The full corruption of sin, how it appears everywhere, how even unbelievers speak of it, almost unwittingly, but very commonly with great acceptance. And the particularity of this denial comes in the form of allergies, which you and I are talking about a lot of times. [00:09:09] Jesse Schwamb: But I was just thinking about this week because I had to do some allergy testing, which is a, a super fun experience. But it just got me think again, like very plainly about what allergies are. And how an allergy occurs when your immune system, like the part of your body responsible for protecting your body that God has made when your immune system mistakes like a non-harmful substance like pollen or a food or some kind of animal dander for a threat, and then reacts by producing these antibodies like primarily the immunoglobulin E. [00:09:36] Jesse Schwamb: So here's what strikes me as so funny about this in a, in a way that we must laugh. Because of our, our parents, our first parents who made a horrible decision and we like them, would make the same decision every day and twice in the Lord's day. And that is that this seems like, of course, such a clear sign of the corruption of sin impounded in our created order because it seems a really distasteful and suboptimal for human beings to have this kind of response to pollen. [00:10:03] Jesse Schwamb: When they were intended to work and care in a garden. So obviously I think we can say, Hey, like the fact that allergies exist and that it's your body making a mistake. [00:10:13] Tony Arsenal: Yeah. [00:10:13] Jesse Schwamb: It's like the ultimate, like cellular level of the ubiquity of sin. And so as I was speaking with my doctor and going through the, the testing, it's just so funny how like we all talk about this. [00:10:25] Jesse Schwamb: It's like, yeah, it's, it's a really over-indexed reaction. It doesn't make any sense. It's not the way the world is supposed to be, but nobody's saying how is the world supposed to be? Do you know what I mean? Like, but we just take it for granted that that kind of inflammation that comes from like your dog or like these particles in the air of plants, just trying to do a plant stew and reproduce and pollinate that, that could cause like really dramatic and debilitating. [00:10:49] Jesse Schwamb: Responses is just exceptional to me, and I think it's exceptional and exceptional to all of us because at some deep level we recognize that, as Paul says, like the earth, the entire world is groaning. It's groaning for that eschatological release and redemption that can only come from Christ. And our runny noses in our hay fever all prove that to some degree. [00:11:09] Jesse Schwamb: So denying against allergies, but denying against as well that ubiquity of corruption and sin in our world. [00:11:15] Tony Arsenal: Yeah, I just have this image in my head of Adam and Eve, you know, they're expelled outta the garden and they, they're working the ground. And then Adam sneezes. Yes. And Eve is like, did your head just explode? [00:11:28] Tony Arsenal: And he's like, I don't know. That would've been a, probably a pretty terrifying experience actually. [00:11:33] Jesse Schwamb: Yeah, that's that's true. So imagine like you and I have talked about this before, because you have young children, adorable. Young children, and we've talked about like the first of everything, like when you're a child, you get sick for the first time, or you get the flu or you vomit for the first time. [00:11:45] Jesse Schwamb: Like you have no idea what's going on in your body, but imagine that. But being an adult. [00:11:49] Tony Arsenal: Yeah, where you can process what's going on, but don't have a framework for it. [00:11:52] Jesse Schwamb: Yes, exactly. So like [00:11:54] Tony Arsenal: that's like, that's like my worst nightmare I think. [00:11:55] Jesse Schwamb: Yeah. It's like, to your point, 'cause there, there are a lot of experiences you have as an adults, even health wise that are still super strange and weird. [00:12:01] Jesse Schwamb: But [00:12:02] Tony Arsenal: yeah, [00:12:02] Jesse Schwamb: you have some rubric for them, but that's kind of exactly what I was thinking. What if this toiling over your labor is partly because it's horrible now because you have itchy, watery eyes or you get hives. Yeah. And before you were like, I could just lay in the grass and be totally fine. And now I can't even walk by ragweed without getting a headache or having some kind of weird fatigue. [00:12:23] Jesse Schwamb: Like I have to believe that that was, that part of this transition was all of these things. Like, now your body's gonna overreact to stuff where I, I, God put us in a place where that wouldn't be the case at all. [00:12:35] Tony Arsenal: Yeah. Sometimes I think about like the first. Time that Adam was like sore or like hurt himself. [00:12:42] Tony Arsenal: True. Like the, just the, just the terror and fear that must have come with it. And sin is serious stuff. Like it's serious effects and sad, sad, sad stuff. But yeah, allergies are the worst. I, uh, I suffered really badly with, uh, seasonal allergies. When I was a a kid I had to do allergy shots and everything and it's makes no sense. [00:13:03] Tony Arsenal: There's no rhyme or reason to it, and your allergies change. So like you could be going your whole life, being able to eat strawberries and then all of a sudden you can't. Right? And it's, and you don't know until it happens. So [00:13:14] Jesse Schwamb: what's up with that? [00:13:15] Tony Arsenal: No good. [00:13:16] Jesse Schwamb: What's up with that? So again, imagine that little experience is a microcosmic example of what happens to Adam and Eve. [00:13:24] Jesse Schwamb: You know, like all these things change. Like you're, you're right. Suddenly your body isn't the same. It's not just because you're growing older, but because guess what? Sins everywhere. And guess what, where sin is, even in the midst of who you are as physically constructed and the environment in which you live, all, all totally change. [00:13:40] Jesse Schwamb: So that, that's enough of my rants on allergies. I know the, I know the loved ones out there hear me. It's also remarkable to me that almost everybody has an allergy of some kind. It's very, it's very rare if you don't have any allergies whatsoever. And probably those times when you think you're sick and you don't have allergies could be that you actually have them. [00:13:57] Jesse Schwamb: So it's just wild. Wild. [00:14:02] Tony Arsenal: Agreed. Agreed. [00:14:03] Theological Discussion on Parables [00:14:03] Tony Arsenal: Well, Jesse, without further ado, I'm not, I, maybe we should have further ado, but let's get into it. Let's talk about some parable stuff. [00:14:13] Jesse Schwamb: Yeah, let's do it again. When I say pair, you say able pair. [00:14:17] Tony Arsenal: Able. [00:14:20] Jesse Schwamb: When I say [00:14:21] Tony Arsenal: para you say bowl. [00:14:24] Jesse Schwamb: That's what I was trying to go with before. [00:14:26] Jesse Schwamb: It's a little bit more, yeah, but you gotta like cross over like we both gotta say like that middle syllable kind of. Otherwise it's, it sounds like I'm just saying bowl. And [00:14:34] Tony Arsenal: yeah, there's no good way to chant that. Yeah, we're work. This is why Jesse and I are not cheerleaders. [00:14:39] Jesse Schwamb: We're, we're work shopping everybody. [00:14:40] Jesse Schwamb: But I agree with you. Enough of us talking about affirmations, the denials in this case, the double double denial. Let's talk about parables. So the beauty of this whole series is there's gonna be so much great stuff to talk about, and I think this is a decent topic for us to cover because. Really, if you think about it, the parables of Jesus have captivated people for the entirety of the scriptures. [00:15:06] Jesse Schwamb: As long, as long as they were recorded and have been read and processed and studied together. And, uh, you know, there's stuff I'm sure that we will just gloss over. We don't need to get into in terms of like, is it pure allegory? Is it always allegory? Is it, there's lots of interpretation here. I think this is gonna be our way of processing together and moving through some of these and speaking them out and trying to learn principally. [00:15:28] Jesse Schwamb: Predominantly what they're teaching us. But I say all that because characters like the prodigal son, like Good Samaritan, Pharisees, and tax collector, those actually have become well known even outside the church. [00:15:40] Tony Arsenal: Yeah. And [00:15:40] Jesse Schwamb: then sometimes inside the church there's over familiarity with all of these, and that leads to its own kind of misunderstanding. [00:15:46] Jesse Schwamb: So, and I think as well. I'm hoping that myself, you and our listeners will be able to hear them in a new way, and maybe if we can try to do this without again, being parabolic, is that we can kind of recreate some of the trauma. In these stories. 'cause Jesus is, is pressing upon very certain things and there's certainly a lot of trauma that his original audiences would've taken away from what he was saying here. [00:16:13] Jesse Schwamb: Yeah. Even just starting with what is a parable and why is Jesus telling them? So I presume that's actually the best place for us to begin is what's the deal with the parables and why is this? Is this Jesus preferred way of teaching about the kingdom of God. [00:16:30] Tony Arsenal: Yeah, and I think, you know, it bears saying too that like not all the parables are alike. [00:16:35] Tony Arsenal: Like true. We can't, this is why I'm excited about this series. You know, it's always good to talk through the bible and, and or to talk through systematic theology, but what really excites me is when we do a series like this, kind of like the Scott's Confession series, like it gives us a reason. To think through a lot of different disciplines and flex like exercise and stretch and flex a lot of different kinds of intellectual muscles. [00:17:00] Tony Arsenal: So there's gonna be some exegetical work we have to do. There's gonna be some hermeneutical work we're gonna have to do, probably have to do some historical work about how the parables have been interpreted in different ways. Yes, and and I think, so, I think it's important to say like, not every parable is exactly the same. [00:17:14] Tony Arsenal: And this is where I think like when you read, sometimes you read books about the, the parables of Christ. Like you, you'll hear one guy say. Well, a parable is not an allegory. Then you'll hear another guy say like, well, parables might have allegorical elements to it. Right. Now if one guy say like, well, a parable has one main point, and you'll have another guy say like, well, no, actually, like parables can have multiple points and multiple shades of meaning. [00:17:37] Tony Arsenal: And I think the answer to why you have this variance in the commentaries is 'cause sometimes the parables are alleg. [00:17:44] Jesse Schwamb: Right. And [00:17:44] Tony Arsenal: sometimes they're not allegorical. Sometimes they have one main point. Sometimes there's multiple points. So I think it's important for us to just acknowledge like we're gonna have to come to each parable, um, on its own and on its own terms. [00:17:57] Tony Arsenal: But there are some general principles that I think we can talk about what parables are. So parables in general are. Figurative stories or figurative accounts that are used to illustrate, I think primarily used to illustrate a single main point. And there may be some subpoints, but they, they're generally intended to, uh, to illustrate something by way of a, of a narrative, a fictional narrative that, uh, helps the reader. [00:18:27] Tony Arsenal: Uh, or the hearer is just, it's also important that these were primarily heard, these are heard parables, so there are even times where the phrasing of the language is important in the parable. Um, they're helping the, the hearer to understand spiritual truth. And this is where I think it's it's key, is that this is not just. [00:18:48] Tony Arsenal: When we're talking about the parables of Christ, right? There's people tell parables, there's all sorts of different teachers that have used parables. Um, I, I do parables on the show from time to time where I'll tell like a little made up story about a, you know, a situation. I'll say like, pretend, you know, let's imagine you have this guy and he's doing this thing that's a form of a parable when I'm using. [00:19:08] Tony Arsenal: I'm not, it's not like a makeup made up story. It's not asaps fables. We're not talking about like talking foxes and hens and stuff, but it's illustrating a point. But the parables of Christ are not just to illustrate a point, they're to reveal a spiritual point or spiritual points to those who have ears to hear, to those who've been illuminated by the spirit. [00:19:29] Tony Arsenal: And I just wanna read this. Uh, this is just God's providence, um, in action. I, um, I've fallen behind on my reading in The Daily Dad, which is a Ryan Holiday book. This was the reading that came up today, even though it's not the correct reading for the day. Uh, it's, it's for September 2nd. We're recording this on September, uh, sixth. [00:19:48] Tony Arsenal: Uh, and the title is, this is How You Teach Them. And the first line says, if the Bible has any indication, Jesus rarely seemed to come out and say what he meant. He preferred instead to employ parables and stories and little anecdotes that make you think. He tells stories of the servants and the talents. [00:20:03] Tony Arsenal: He tells stories of the prodigal son and the Good Samaritan. Turns out it's pretty effective to get a point across and make it stick. What what we're gonna learn. Actually that Jesus tells these stories in parables, in part to teach those who have spiritual ears to hear, but in part to mask the truth That's right. [00:20:24] Tony Arsenal: From those who don't have spiritual ears to hear, oh, online [00:20:26] Jesse Schwamb: holiday. [00:20:27] Tony Arsenal: So it's not as simple as like Jesus, using illustration to help make something complicated, clearer, right? Yes. But also, no. So I'm super excited to kind of get into this stuff and talk through it and to, to really dig into the parables themselves. [00:20:42] Tony Arsenal: It's just gonna be a really good exercise at sort of sitting at the feet of our master in his really, his preferred mode of teaching. Um, you know, other than the sermon on the Mount. There's not a lot of like long form, straightforward, didactic teaching like that most of Christ's teaching as recorded in the gospels, comes in the form of these parables in one way or another. [00:21:03] Tony Arsenal: Right. And that's pretty exciting to me. [00:21:05] Jesse Schwamb: Right. And there's so many more parables I think, than we often understand there to be, or at least then that we see in like the headings are Bible, which of course have been put there by our own construction. So anytime you get that. Nice short, metaphorical narrative is really Jesus speaking in a kind of parable form, and I think you're right on. [00:21:25] Jesse Schwamb: For me, it's always highlighting some kind of aspect of the kingdom of God. And I'd say there is generally a hierarchy. There doesn't have to be like a single point, like you said. There could be other points around that. But if you get into this place where like everything has some kind of allegory representation, then the parable seems to die of the death of like a million paper cuts, right? [00:21:40] Jesse Schwamb: Because you're trying to figure out all the things and if you have to represent something, everything he says with some kind of. Heavy spiritual principle gets kind of weird very quickly. But in each of these, as you said, what's common in my understanding is it's presenting like a series of events involving like a small number of characters. [00:21:57] Jesse Schwamb: It is bite-sized and sometimes those are people or plants or even like inanimate objects. So like the, yeah, like you said, the breadth and scope of how Jesus uses the metaphor is brilliant teaching, and it's even more brilliant when you get to that level, like you're saying, where it's meant both to illuminate. [00:22:13] Jesse Schwamb: To obfuscate. That is like, to me, the parable is a manifestation of election because it's clear that Jesus is using this. Those who have the ears to hear are the ones whom the Holy Spirit has unstopped, has opened the eyes, has illuminated the hearts and the mind to such a degree that can receive these, and that now these words are resonant. [00:22:32] Jesse Schwamb: So like what a blessing that we can understand them, that God has essentially. Use this parabolic teaching in such a way to bring forward his concept of election in the minds and the hearts of those who are his children. And it's kind of a way, this is kind of like the secret Christian handshake. It's the speakeasy of salvation. [00:22:52] Jesse Schwamb: It's, it's coming into the fold because God has invited you in and given you. The knowledge and ability of which to really understand these things. And so most of these little characters seemed realistic and resonant in Jesus' world, and that's why sometimes we do need a little bit of studying and understanding the proper context for all those things. [00:23:12] Jesse Schwamb: I would say as well, like at least one element in those parables is a push. It's in, it's kind of taking it and hyping it up. It's pushing the boundaries of what's plausible, and so you'll find that all of this is made again to illuminate some principle of the kingdom of God. And we should probably go to the thing that you intimated, because when you read that quote from, from Ryan Holiday, I was like, yes, my man. [00:23:34] Jesse Schwamb: Like he's on the right track. Right? There's something about what he's saying that is partially correct, but like you said, a lot of times people mistake the fact that, well, Jesus. Is using this language and these metaphors, these similes, he speaks in parables because they were the best way to get like these uneducated people to understand him. [00:23:57] Jesse Schwamb: Right? But it's actually the exact opposite. And we know this because of perhaps the most famous dialogue and expression and explanation of parables, which comes to us in Matthew 13, 10 through 17, where Jesus explains to his disciples exactly why he uses this mode of teaching. And what he says is. This is why I speak to them of parables because seeing they do not see and hearing, they do not hear they nor do they understand. [00:24:24] Jesse Schwamb: So, so that's perplexing. We should probably camp there for just a second and talk about that. Right, and, and like really unpack like, what is Jesus after here? Then if, like, before we get into like, what do all these things mean, it's almost like saying. We need to understand why they're even set before us and why these in some ways are like a kind of a small stumbling block to others, but then this great stone of appreciation and one to stand on for for others. [00:24:47] Tony Arsenal: Yeah, and I think you know, before we, before we cover that, which I think is a good next spot. A parable is not just an illustration. Like I think that's where a lot of people go a little bit sideways, is they think that this is effectively, like it's a fable. It's like a made up story primarily to like illustrate a point right. [00:25:09] Tony Arsenal: Or an allegory where you know, you're taking individual components and they represent something else. A parable fundamentally is a, is a, a comparison between two things, right? The word parable comes from the Greek of casting alongside, and so the idea is like you're, you're taking. The reality that you're trying to articulate and you're setting up this parable next to it and you're comparing them to it. [00:25:33] Tony Arsenal: And so I like to use the word simile, like that's why Christ says like the kingdom of God is like this. Yes. It's not like I'm gonna explain the kingdom of God to you by using this made up story. Right on. It's I'm gonna compare the kingdom of God to this thing or this story that I'm having, and so we should be. [00:25:49] Tony Arsenal: Rather than trying to like find the principles of the parable, we should be looking at it and going, how does this parable reflect? Or how is this a, um, how is this an explanation? Not in the, like, I, I'm struggling to even explain this here. It's not that the cer, the parable is just illustrating a principle. [00:26:10] Tony Arsenal: It's that the kingdom of God is one thing and the parable reveals that same one thing by way of comparison. Yes. So like. Uh, we'll get into the specifics, obviously, but when the, when the, um, lawyer says, who is my neighbor? Well, it's not just like, well, let's look at the Good Samaritan. And the Good Samaritan represents this, and the Levite represents this, and the priest represents this. [00:26:32] Tony Arsenal: It's a good neighbor, is this thing. It's this story. Compared to whatever you have in your mind of what a good neighbor is. And we're gonna bounce those things up against each other, and that's gonna somehow show us what the, what the reality is. And that's why I think to get back to where we were, that's why I think sometimes the parables actually obscure the truth. [00:26:53] Tony Arsenal: Because if we're not comparing the parable to the reality of something, then we're gonna get the parable wrong. So if we think that, um, the Good Samaritan. Is a parable about social justice and we're, we're looking at it to try to understand how do we treat, you know, the, the poor people in Africa who don't have food or the war torn refugees, you know, coming out of Ukraine. [00:27:19] Tony Arsenal: If we're looking at it primarily as like, I need to learn to be a good neighbor to those who are destitute. Uh, we're not comparing it against what Jesus was comparing it against, right? So, so we have to understand, we have to start in a lot of cases with the question that the parable is a response to, which oftentimes the parable is a response to a question or it's a, it's a principle that's being, um, compare it against if we get that first step wrong, uh, or if we start with our own presuppositions, which is why. [00:27:50] Tony Arsenal: Partially why I think Christ is saying like, the only those who have ears to hear. Like if you don't have a spiritual presupposition, I, I mean that, that might not be the right word, but like if you're not starting from the place of spiritual illumination, not in the weird gnostic sense, but in the, the. [00:28:07] Tony Arsenal: Genuinely Christian illumination of the Holy Spirit and inward testimony of the Holy Spirit. If you're not starting from that perspective, you almost can't get the parables right. So that's why we see like the opponents of Christ in the Bible, the Pharisees, the Sadducees, constantly. They're constantly confused and they're getting it wrong. [00:28:26] Tony Arsenal: And, and even sometimes the disciples, they have to go and ask sometimes too, what is this parable? Wow, that's right. What is, what does this mean? So it's never as simple as, as what's directly on the surface, but it's also not usually as complicated as we would make it be if we were trying to over-interpret the parable, which I think is another risk. [00:28:44] Jesse Schwamb: That's the genius, isn't it? Is that I I like what you're saying. It's that spiritual predisposition that allows us to receive the word and, and when we receive that word, it is a simple word. It's not as if like, we have to elevate ourselves in place of this high learning or education or philosophizing, and that's the beauty of it. [00:29:03] Jesse Schwamb: So it is, again, God's setting apart for himself A, a people a teaching. So. But I think this is, it is a little bit perplexing at first, like that statement from Jesus because it's a bit like somebody coming to you, like your place of work or anywhere else in your family life and asking you explicitly for instruction and, and then you saying something like, listen, I, I'm gonna show you, but you're not gonna be able to see it. [00:29:22] Jesse Schwamb: And you're gonna, I'm gonna tell you, but you're not gonna be able to hear it, and I'm gonna explain it to you, but you're not gonna be able to understand. And you're like, okay. So yeah, what's the point of you talking to me then? So it's clear, like you said that Jesus. Is teaching that the secrets, and that's really, really what these are. [00:29:37] The Secrets of the Kingdom of God [00:29:37] Jesse Schwamb: It's brilliant and beautiful that Jesus would, that the, the son of God and God himself would tell us the secrets of his kingdom. But that again, first of all by saying it's a secret, means it's, it's for somebody to guard and to hold knowledge closely and that it is protected. So he says, teaching like the secrets of the kingdom of God are unknowable through mere human reasoning and intuition. [00:29:56] Jesse Schwamb: Interestingly here though, Jesus is also saying that. He's, it's not like he's saying no one can ever understand the parables, right, or that he intends to hide their truth from all people. [00:30:07] Understanding Parables and God's Sovereign Grace [00:30:07] Jesse Schwamb: Instead, he just explains that in order to highlight God's sovereign grace, God in his mercy has enlightened some to whom it has been given to know the secrets of the kingdom of heaven. [00:30:17] Jesse Schwamb: That's verse 11. So. All of us as his children who have been illuminated can understand the truth of God's kingdom. That is wild and and that is amazing. So that this knowledge goes out and just like we talk about the scripture going out and never returning void, here's a prime example of that very thing that there is a condemnation and not being able to understand. [00:30:37] Jesse Schwamb: That condemnation comes not because you're not intelligent enough, but because as you said, you do not have that predisposition. You do not have that changed heart into the ability to understand these things. [00:30:47] Doctrine of Election and Spiritual Insight [00:30:47] Jesse Schwamb: This is what leads me here to say like every parable then implicitly teaches a doctrine of election. [00:30:53] Jesse Schwamb: Yeah, because all people are outside the kingdom until they enter the Lord's teaching. How do we enter the Lord's teaching by being given ears to hear. How are we understanding that? We have been given ears to hear when these parables speak to us in the spiritual reality as well as in just like you said, like this general kind of like in the way that I presume Ryan Holiday means it. [00:31:12] Jesse Schwamb: The, this is like, he might be exemplifying the fact that these stories. Are a really great form of the ability to communicate complex information or to make you think. [00:31:21] The Power and Purpose of Parables [00:31:21] Jesse Schwamb: So when Jesus says something like The kingdom of God is like a mustard seed, wow, we, you and I will probably spend like two episodes just unpacking that, or we could spend a lot more, that's beautiful that that's how his teaching takes place. [00:31:34] Jesse Schwamb: But of course it's, it's so much. More than that, that those in whom the teaching is effective on a salvation somehow understand it, and their understanding of it becomes first because Christ is implanted within them. Salvation. [00:31:46] Tony Arsenal: Yeah. Yeah. [00:31:48] Parables as More Than Simple Teaching Tools [00:31:48] Tony Arsenal: I think people, and this is what I think like Ryan Holiday's statement reflects, is people think of the parables as a simple teaching tool to break down a complicated subject. [00:32:00] Tony Arsenal: Yes. And so, like if I was trying to explain podcasting to a, like a five-year-old, I would say something like, well, you know. You know how your teacher teaches you during class while a podcast is like if your teacher lived on the internet and you could access your teacher anytime. Like, that might be a weird explanation, but like that's taking a very complicated thing about recording and and RSS feeds and you know, all of these different elements that go into what podcasting is and breaking it down to a simple sub that is not what a parable is. [00:32:30] Tony Arsenal: Right? Right. A parable is not. Just breaking a simple subject down and illustrating it by way of like a, a clever comparison. Um, you know, it's not like someone trying to explain the doctrine of, of the Trinity by using clever analogies or something like that. Even if that were reasonable and impossible. [00:32:50] Tony Arsenal: It's, it's not like that a parable. I like what you're saying about it being kind of like a mini doctrine of election. It's also a mini doctrine of the Bible. Yes. Right. It, it's right on. [00:33:00] The Doctrine of Illumination [00:33:00] Tony Arsenal: It's, it's the doctrine of revelation. In. Preached form in the Ministry of Christ, right? As Christians, we have this text and we affirm that at the same time, uh, what can be known of it and what is necessary for salvation can be known. [00:33:19] Tony Arsenal: By ordinary means like Bart Iman, an avowed atheist who I, I think like all atheists, whether they recognize it or not, hates God. He can read the Bible and understand that what it means is that if you trust Jesus, you'll be saved. You don't need special spiritual insight to understand that that is what the Bible teaches, where the special spiritual. [00:33:42] Tony Arsenal: Insight might not be the right word, but the special spiritual appropriation is that the spirit enables you to receive that unto your salvation. Right? To put your trust in. The reality of that, and we call that doctrine, the doctrine of illumination. And so in, in the sense of parables in Christ's ministry, and this is, this is if you, you know, like what do I always say is just read a little bit more, um, the portion Jesse read it leads way into this prophecy or in this comment, Christ. [00:34:10] Tony Arsenal: Saying he teaches in parable in order to fulfill this prophecy of Isaiah. Basically that like those who are, uh, ate and are apart from God and are resistant to God, these parables there are there in order to confirm that they are. And then it says in verse 16, and this is, this is. [00:34:27] The Blessing of Spiritual Understanding [00:34:27] Tony Arsenal: It always seems like the series that we do ends up with like a theme verse, and this is probably the one verse 16 here, Matthew 1316 says, but blessed are your eyes for they see and your ears for they hear. [00:34:40] Tony Arsenal: And so like there's a blessing. In our salvation and in our election that we are enabled to hear and perceive and re receive the very voice and word of God into our spirit unto our salvation. That is the doctrine of of election. It's also the doctrine of regeneration, the doctrine of sanctification, the doctrine. [00:35:03] Tony Arsenal: I mean, there's all of these different classic reformed doctrines that the parables really are these mic this microcosm of that. Almost like applied in the Ministry of Christ. Right. Which I, I, you know, I've, I've never really thought of it in depth in that way before, but it's absolutely true and it's super exciting to be able to sort of embark on this, uh, on this series journey with, with this group. [00:35:28] Tony Arsenal: I think it's gonna be so good to just dig into these and really, really hear the gospel preached to ourselves through these parables. That's what I'm looking forward to. [00:35:38] Jesse Schwamb: And we're used to being very. Close with the idea that like the message contains the doctrine, the message contains the power. Here we're saying, I think it's both. [00:35:47] Jesse Schwamb: And the mode of that message also contains, the doctrine also contains the power. And I like where you're going with this because I think what we should be reminding ourselves. Is what a blessing it is to have this kind of information conferred to us. [00:36:01] The Role of Parables in Revealing and Concealing Truth [00:36:01] Jesse Schwamb: That again, God has taken, what is the secrets that is his to disclose and his to keep and his to hold, and he's made it available to his children. [00:36:08] Jesse Schwamb: And part of that is for, as you said, like the strengthening of our own faith. It's also for condemnation. So notice that. The hiding of the kingdom through parables is not a consequence of the teaching itself. Again, this goes back to like the mode being as equally important here as the message itself that Christ's teaching is not too difficult to comprehend as an intellectual matter. [00:36:27] Jesse Schwamb: The thing is, like even today, many unbelievers read the gospels and they technically understand what Jesus means in his teaching, especially these parables. The problem is. I would say like moral hardness. It's that lack of spiritual predilection or predisposition. They know what Jesus teaches, but they do not believe. [00:36:47] Jesse Schwamb: And so the challenge before us is as all scripture reading, that we would go before the Holy Spirit and say, holy Spirit, help me to believe. Help me to understand what to believe. And it so doing, do the work of God, which is to believe in him and to believe in His son Jesus Christ and what he's accomplished. [00:37:02] Jesse Schwamb: So the parables are not like creating. Fresh unbelief and sinners instead, like they're confirming the opposition that's already present and apart from Grace, unregenerate perversely use our Lord's teaching to increase their resistance. That's how it's set up. That's how it works. That's why to be on the inside, as it were, not again, because like we've done the right handshake or met all the right standards, but because of the blood of Christ means that the disciples, the first disciples and all the disciples who will follow after them on the other hand. [00:37:33] The Complexity and Nuances of Parables [00:37:33] Jesse Schwamb: We've been granted these eyes to see, and ears to hear Jesus. And then we've been given the secrets of the kingdom. I mean, that's literally what we've been given. And God's mercy has been extended to the disciples who like many in the crowds, once ignorantly and stubbornly rejected God and us just like them as well in both accounts. [00:37:49] Jesse Schwamb: So this is, I think we need to settle on that. You're right, throughout this series, what a blessing. It's not meant to be a great labor or an effort for the child of God. Instead, it's meant to be a way of exploring these fe. Fantastic truths of who God is and what he's done in such a way that draw us in. [00:38:07] Jesse Schwamb: So that whether we're analyzing again, like the the lost coin or the lost sheep, or. Any number of these amazing parables, you'll notice that they draw us in because they don't give us answers in the explicit sense that we're used to. Like didactically instead. Yeah. They cause us to consider, as you've already said, Tony, like what does it mean to be lost? [00:38:26] Jesse Schwamb: What does it mean that the father comes running for this prodigal son? What does it mean that the older brother has a beef with the whole situation? What does it mean when Jesus says that the kingdom of God is like a mustard seed? How much do we know about mustard seeds? And why would he say that? Again, this is a kind of interesting teaching, but that illumination in the midst of it being, I don't wanna say ambiguous, but open-ended to a degree means that the Holy Spirit must come in and give us that kind of grand knowledge. [00:38:55] Jesse Schwamb: But more than that, believe upon what Jesus is saying. I think that's the critical thing, is somebody will say, well, aren't the teaching simple and therefore easy to understand. In a sense, yes. Like factually yes, but in a much greater sense. Absolutely not. And that's why I think it's so beautiful that he quotes Isaiah there because in that original context, you the, you know, you have God delivering a message through Isaiah. [00:39:17] Jesse Schwamb: Uh. The people are very clear. Like, we just don't believe you're a prophet of God. And like what you're saying is ridiculous, right? And we just don't wanna hear you. This is very different than that. This is, Jesus is giving this message essentially to all who will listen to him, not necessarily hear, but all, all who are hear Him, I guess rather, but not necessarily all who are listening with those spiritual ears. [00:39:33] Jesse Schwamb: And so this is like, I love the way that he, he uses that quote in a slightly different way, but still to express the same root cause, which is some of you here. Because of your depravity will not be able to hear what I'm saying. But for those to whom it has been granted to come in who are ushered into the kingdom, this kingdom language will make sense. [00:39:54] Jesse Schwamb: It's like, I'm going to be speaking to you in code and half of you have the key for all the code because the Holy Spirit is your cipher and half of you don't. And you're gonna, you're gonna listen to the same thing, but you will hear very different things. [00:40:06] Tony Arsenal: Yeah. Yeah. And you know, the other thing I think is, is interesting to ponder on this, um. [00:40:12] The Importance of Context in Interpreting Parables [00:40:12] Tony Arsenal: God always accommodates his revelation to his people. And the parables are, are, are like the. Accommodated accommodation. Yeah. Like God accommodates himself to those he chooses to reveal himself to. And in some ways this is, this is, um, the human ministry of Christ is him accommodating himself to those. [00:40:38] Tony Arsenal: What I mean is in the human ministry of the Son, the parables are a way of the son accommodating himself to those he chooses to reveal himself to. So there, there are instances. Where the parable is said, and it is, uh, it's seems to be more or less understood by everybody. Nobody asks the question about like, what does this mean? [00:40:57] Tony Arsenal: Right? And then there are instances where the parable is said, and even the apostles are, or the disciples are like, what does this parable mean? And then there's some interesting ones where like. Christ's enemies understand the parable and, and can understand that the parable is told against them. About them. [00:41:13] Tony Arsenal: Yeah. So there, there's all these different nuances to why Christ used these parables, how simple they were, how complicated they were. Yes. And again, I think that underscores what I said at the top of the show here. It's like you can't treat every parable exactly the same. And that's where you run into trouble. [00:41:28] Tony Arsenal: Like if you're, if you're coming at them, like they're all just simple allegory. Again, like some of them have allegorical elements. I think it's fair to look at the, the prodigal son or the, the prodigal father, however you want to title that. And remember, the titles are not, generally, the titles are not, um, baked into the text itself. [00:41:46] Tony Arsenal: I think it's fair to come to that and look at and go, okay, well, who's the father in this? Who's the son? You know, what does it mean that the older son is this? Is, is there relevance to the fact that there's a party and that the, you know, the older, older, uh, son is not a part of it? There's, there's some legitimacy to that. [00:42:02] Tony Arsenal: And when we look at Christ's own explanation of some of his parables, he uses those kinds, right? The, the good seed is this, the, the seed that fell on the, the side of the road is this, right? The seed that got choked out by the, the, um, thorns is this, but then there are others where it doesn't make sense to pull it apart, element by element. [00:42:21] Tony Arsenal: Mm-hmm. Um, and, and the other thing is there are some things that we're gonna look at that are, um. We're gonna treat as parables that the text doesn't call a parable. And then there are some that you might even look at that sometimes the text calls a parable that we might not even think of as a normal parable, right? [00:42:38] Tony Arsenal: So there's lots of elements. This is gonna be really fun to just dig stuff in and, and sort of pick it, like pull it apart and look at its component parts and constituent parts. Um, so I really do mean it if you, if you're the kind of person who has never picked up a Bible commentary. This would be a good time to, to start because these can get difficult. [00:42:59] Tony Arsenal: They can get complicated. You want to have a trusted guide, and Jesse and I are gonna do our, our work and our research on this. Um, but you want someone who's more of a trusted guide than us. This is gonna be the one time that I might actually say Calvin's commentaries are not the most helpful. And the reason for that is not because Calvin's not clear on this stuff. [00:43:17] Tony Arsenal: Calvin Calvin's commentaries on the gospel is, is a harmony of the gospels, right? So sometimes it's tricky when you're reading it to try to find like a specific, uh, passage in Matthew because you're, you, everything's interwoven. So something like Matthew Henry, um, or something like, um, Matthew Poole. Uh, might be helpful if you're willing to spend a little bit of money. [00:43:38] Tony Arsenal: The ESV expository commentary that I've referenced before is a good option. Um, but try to find something that's approachable and usable that is reasonable for you to work through the commentary alongside of us, because you are gonna want to spend time reading these on your own, and you're gonna want to, like I said, you're gonna want to have a trust guide with you. [00:43:55] Tony Arsenal: Even just a good study bible, something like. The Reformation Study Bible or something along those lines would help you work your way through these parables, and I think it's valuable to do that. [00:44:06] Jesse Schwamb: Something you just said sparked this idea in me that the power, or one of the powers maybe of good fiction is that it grabs your attention. [00:44:15] The Impact of Parables on Listeners [00:44:15] Jesse Schwamb: It like brings you into the plot maybe even more than just what I said before about it being resonant, that it actually pulls you into the storyline and it makes you think that it's about other people until it's too late. Yeah. And Jesus has a way of doing this that really only maybe the parable can allow. [00:44:30] Jesse Schwamb: So like in other words, by the time you realize. A parable is like metaphorical, or even in a limited case, it's allegorical form you've already identified with one or more of the characters and you're caught in the trap. So what comes to my mind there is like the one Old Testament narrative, virtually identical, informed to those Jesus told is Nathan's parable of the You lamb. [00:44:52] Jesse Schwamb: So that's in like second Samuel 12, and I was just looking this up as you were, as you were speaking. So in this potentially life and death move for the prophet Nathan confronts King David. Over his adultery with, or depending on how you see it, rape of Bathsheba, and then his subsequent murder of her husband Uriah, by sending him to the front lines of battle. [00:45:10] Jesse Schwamb: So he's killed. And so in this parable that Nathan tells Uriah is like the poor man. Bathsheba is like the Yu a and the rich man obviously represents David. If you, you know what I'm talking about, go back and look at second Samuel 12. And so what's interesting is once David is hooked into that story, he cannot deny that his behavior was unjust as that of the rich man in the story who takes this UAM for himself and he, which he openly. [00:45:38] Jesse Schwamb: Then David openly condemns of course, like the amazing climax of this. And as the reader who has. Of course, like omniscient knowledge in the story, you know, the plot of things, right? You're, you're already crying out, like you're throwing something, you know, across the room saying like, how can you not see this about you? [00:45:53] Jesse Schwamb: And of course the climax comes in when Nathan points the finger at David and declares, you are the man. And that's kind of what. The parables due to us. Yes. They're not always like the same in accusatory toward us, but they do call us out. This is where, again, when we talk about like the scripture reading us, the parable is particularly good at that because sometimes we tend to identify, you know, again, with like one of the particular characters whom we probably shouldn't identify with, or like you said, the parable, the sower. [00:46:22] Jesse Schwamb: Isn't the Christian always quick to be like, I am the virtual grounds? Yeah. You still have to ask like, you know, there is not like a Paul washer way of doing this, but there is like a way of saying like, checking yourself before you wreck yourself there. And so when Jesus's parables have lost some of that shock value in today's world, we maybe need to contemporize them a little bit. [00:46:43] Jesse Schwamb: I, and I think we'll talk about that as we go through it. We're not rewriting them for any reason that that would be completely inappropriate. Think about this though. Like the Jew robbed and left for dead. And you know the story of the Grace Samaritan may need to become like the white evangelical man who is helped by like the black Muslim woman after the senior pastor and the worship leader from the local reformed church passed by like that. [00:47:05] Jesse Schwamb: That might be the frame, which we should put it to try to understand it whenever we face a hostile audience that this indirect rhetoric of compelling stories may help at least some people hear God's world more favorably, and I think that's why you get both like a soft. And a sharp edge with these stories. [00:47:20] Jesse Schwamb: But it's the ability to, to kind of come in on the sneak attack. It's to make you feel welcomed in and to identify with somebody. And then sometimes to find that you're identifying entirely with a character whom Jesus is gonna say, listen, don't be this way, or This is what the kingdom of God is, is not like this. [00:47:35] Jesse Schwamb: Or again, to give you shock value, not for the sake of telling like a good tale that somehow has a twist where it's like everybody was actually. All Dead at the end. Another movie, by the way, I have not seen, but I just know that that's like, I'll never see that movie because, can we say it that the spoiler is, is out on that, right? [00:47:54] Tony Arsenal: Are we, what are we talking about? What movie are we talking about? [00:47:56] Jesse Schwamb: Well, I don't, I don't wanna say it. I didn't [00:47:57] Tony Arsenal: even get it from your description. Oh. [00:47:59] Jesse Schwamb: Like that, that movie where like, he was dead the whole time. [00:48:02] Tony Arsenal: Oh, this, that, that, that movie came out like 30 years ago, Jesse. Oh, seriously? [00:48:06] Jesse Schwamb: Okay. All right. [00:48:06] Tony Arsenal: So Six Sense. [00:48:07] Tony Arsenal: Yeah. That movie came out a long time ago. [00:48:10] Jesse Schwamb: So it's not like the parables are the sixth sense, and it's like, let me get you like a really cool twist. Right. Or like hook at the end. I, and I think in part it is to disarm you and to draw you in in such a way that we might honestly consider what's happening there. [00:48:22] Jesse Schwamb: And that's how it reads us. [00:48:24] Tony Arsenal: Yeah. Yeah. And I, I think that's a good point. And, and. It bears saying there are all sorts of parables all throughout the Bible. It's not just Jesus that teaches these, and they do have this similar effect that they, they draw you in. Um, oftentimes you identify it preliminarily, you identify with the wrong person, and it's not until you. [00:48:45] Tony Arsenal: Or you don't identify with anyone when you should. Right. Right. And it's not until the sort of punchline or I think that account with Nathan is so spot on because it's the same kind of thing. David did not have ears to hear. [00:48:58] Jesse Schwamb: Right. Until he had That's good point. Ears [00:49:00] Tony Arsenal: to hear. [00:49:00] Jesse Schwamb: Good point. [00:49:01] Tony Arsenal: And he heard the point of the parable. [00:49:03] Tony Arsenal: He understood the point of the parable and he didn't understand that the parable was about him, right? It's like the ultimate, I don't know why you're clapping David, I'm talking about you moment. Um, I'm just have this picture of Paul washer in like a biblical era robe. Um, so I think that's a enough progam to the series. [00:49:20] Preparing for the Series on Parables [00:49:20] Tony Arsenal: We're super excited we're, we'll cover some of these principles again, because again, different parables have to be interpreted different ways, and some of these principles apply to one and don't to others, and so we'll, we'll tease that out when we get there next week. We're gonna just jump right in. [00:49:34] Tony Arsenal: We're gonna get started with, I think, um, I actually think, you know, in the, the providence of, of the Holy Spirit and the inspiration of the Holy Spirit, and then obviously the providence of God in Christ's ministry, the, the parable that kind of like frames all of the other parables,

Visit our website to learn more about The God Centered Concept. The God Centered Concept is designed to bring real discipleship and spreading the Gospel to help spark the Great Harvest, a revival in this generation. www.godcenteredconcept.comKingdom Cross Roads Podcast is a part of The God Centered Concept.In this episode, TS Wright delivers a powerful message on the Parable of the Sower from Matthew 13, focusing on the condition of the heart. He explores four types of hearts: the hard heart, the confused heart, the busy heart, and the fertile heart, emphasizing the importance of spiritual growth and perseverance in faith. The conversation culminates in a call to action, encouraging listeners to reflect on their own hearts and pursue their calling in alignment with God's will.TakeawaysThe condition of our hearts is crucial to God.God measures us by the intent of our hearts.A hard heart does not absorb the truth.A confused heart is overwhelmed by competing ideologies.A busy heart allows life's distractions to choke faith.You cannot pursue comfort and God simultaneously.A fertile heart produces a significant spiritual harvest.Pursuing God, promoting Him, and persevering are key.We are all called to make disciples in some capacity.Prayer is essential for spiritual growth and direction.

Send us a textThanks to Chad Scruggs and Robert Cunningham.  -Artwork by Vittore Carpaccio "Lion of St. Mark"

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Stories have a way of sticking with us. As a master teacher and storyteller, Jesus didn't just spin tales, He told parables: short, simple stories that invited listeners into deeper truth.This summer, we're diving into the parables of Jesus. Stories about seeds and soil, lost coins and prodigal sons, hidden treasures and unexpected guests. These are more than just ancient tales; they are windows into the heart of God and mirrors that help us reflect his image and love more clearly.Sermon by John Ratcliff

The following audio was recorded at Stone Oak Bible Church. For more information about our church or for more resources, visit us at www.stoneoakbible.com.

Jake preaches from Luke 8:1-21.

August 31, 2025 Sunday morning message by Atam Abbi Website: www.lighthouseontherockky.org Facebook: https://facebook.com/lotrchurch

In Luke chapter 8, Jesus tells the parable of the sower. The seed is the word of God and the soils are the hearts of those who hear it. Some hear but the enemy snatches it away. Some receive with joy but have no root and fall when trials come. Some let the worries and pleasures of this world choke it out so it bears no fruit. But the good soil holds fast with an honest heart and bears fruit with perseverance. Which soil are you today? God calls us to be rooted in his word so that we may endure and produce fruit a hundredfold.Jesus Christ himself is our foundation. He lived a perfect life, died for our sins, and rose again so that we may have hope. Do not be deceived by shallow faith or distracted by thorns but take up your cross daily and follow him. Trust him in the trials, believe in his gospel, and persevere. For our hope is not in this world but in Christ who has overcome the grave. Hear the word, hold it fast, and let your life bear fruit that glorifies God

Abu⁠⁠⁠ and Obssa complete their read-through of ⁠⁠⁠Parable of the Sower⁠ by Octavia Butler. They explore how Lauren Olamina embodies an ideal leader, the evolution of religion in the face of scientific understanding, and the importance of community and connection in survival. Get bonus content and helpful reading materials: ⁠⁠https://www.patreon.com/scifibookclubpod⁠⁠ Keep the conversation going in our free Discord: ⁠⁠https://discord.gg/bVrhwWm7j4⁠⁠ Watch the video version of this episode: ⁠⁠www.youtube.com/@loreparty⁠⁠ Keep up with this season's reading schedule: ⁠⁠https://tinyurl.com/sfbc-season3⁠ (00:00) Intro (02:37) Chapter Summaries (11:17) Our Impressions (21:17) Lauren's Leadership Style (32:54) How Science Reshapes Religion (35:53) Does Religion Need Mysticism? (42:39) Survival Through Community (53:32) This Is More Important Than Survival (01:00:36) Final Ratings (01:03:37) What We're Reading Next Learn more about your ad choices. Visit megaphone.fm/adchoices

Matthew 13:1-23 The Parable of the Sower by Justin Park 1. Parables Reveal Or Conceal  Matthew 13:1-23 Mark 4:12 Luke 8:10 Psalm 139:6 I Corinthians 2:14-16 Ephesians 3:4-5 Isaiah 6:9-10 2 Peter 2:21 2. Praise God For What's Been Revealed John 1:12 Romans 10:17 Galatians 3:2 Luke 2:79 Matthew 4:23 Acts 20:25 3. The Path, the Rocky Ground, and the Thorns all Produce Death 2 Peter 1:10 I Corinthians 10:12 4. The Good Soil Bears Fruit Matthew 6:7 Application: Bear Fruit & Yield 2 Corinthians 5:21 Matthew 3:8

Parable of the Sower Pt. 2 Speaker: Pastor Michael Delamarian

This week, we continue through our "Parables" series with Jesus' teachings on how to grow the Kingdom. Have a blessed Sunday!

In this fundamental parable, Jesus teaches us the purposes of the parable as well as the reality that not all who hear the gospel receive it.  

Parable of the Sower Speaker: Pastor Michael Delamarian

Abu⁠⁠ and Obssa begin their read-through of ⁠⁠Parable of the Sower by Octavia Butler. They reflect on the relevance of Butler's work in today's society, highlighting the prophetic nature of her writing and the urgent themes that resonate with contemporary issues. In their takeaways, they analyze the character of Lauren as an unreliable narrator, and the dangers of denial in the face of change. Get bonus content and helpful reading materials: ⁠https://www.patreon.com/scifibookclubpod⁠ Keep the conversation going in our free Discord: ⁠https://discord.gg/bVrhwWm7j4⁠ Watch the video version of this episode: ⁠www.youtube.com/@loreparty⁠ Keep up with this season's reading schedule: ⁠https://tinyurl.com/sfbc-season3 (00:00) Intro (03:17) Chapter Summaries (16:11) First Impressions (26:43) Octavia Butler's Career (33:52) The Danger of Denial (43:53) Lauren is an Unreliable Narrator (01:00:30) Up Next and Goodbye Learn more about your ad choices. Visit megaphone.fm/adchoices

Audio Recording Due to technical difficulties, there is no video of the sermon. Sermon OutlineSpeaker: Rev. Scott StrickmanSermon Series: Parables of the Kingdom in the Gospel of MatthewMatthew 13:1-9, 18-23 (ESV)1 That same day Jesus went out of the house and sat beside the sea. 2 And great crowds gathered about him, so that he got into a boat and sat down. And the whole crowd stood on the beach. 3 And he told them many things in parables, saying: “A sower went out to sow. 4 And as he sowed, some seeds fell along the path, and the birds came and devoured them. 5 Other seeds fell on rocky ground, where they did not have much soil, and immediately they sprang up, since they had no depth of soil, 6 but when the sun rose they were scorched. And since they had no root, they withered away. 7 Other seeds fell among thorns, and the thorns grew up and choked them. 8 Other seeds fell on good soil and produced grain, some a hundredfold, some sixty, some thirty. 9 He who has ears, let him hear.”18 “Hear then the parable of the sower: 19 When anyone hears the word of the kingdom and does not understand it, the evil one comes and snatches away what has been sown in his heart. This is what was sown along the path. 20 As for what was sown on rocky ground, this is the one who hears the word and immediately receives it with joy, 21 yet he has no root in himself, but endures for a while, and when tribulation or persecution arises on account of the word, immediately he falls away. 22 As for what was sown among thorns, this is the one who hears the word, but the cares of the world and the deceitfulness of riches choke the word, and it proves unfruitful. 23 As for what was sown on good soil, this is the one who hears the word and understands it. He indeed bears fruit and yields, in one case a hundredfold, in another sixty, and in another thirty.”Sermon OutlineJesus and his message produce fruitful lives, but we need to watch for what prohibits hearing and understanding it (v19, 23).1. Hardnessv4 “some seeds fell along the path, and the birds came and devoured them.”v19 “When anyone hears the word of the kingdom and does not understand it, the evil one comes and snatches away what has been sown in his heart.”2. Shallownessv5 “had no depth of soil… when the sun rose they were scorched. And since they had no root, they withered away.”v20-21 “when tribulation or persecution arises on account of the word, immediately he falls away.”3. Oversaturationv7 “the thorns grew up and choked them.”v22 “the cares of the world and the deceitfulness of riches choke the word, and it proves unfruitful.”4. Fruitfulnessv8 “Other seeds… produced grain”v23 “the one who hears the word and understands it”v9 “He who has ears, let him hear”Prayer of ConfessionOur good and mighty God, you have revealed yourself and made your ways known. There is so much we don't understand. Instead of learning with humility, we respond with pride, apathy and resistance. We have taken what we have wanted from you, choosing to accept what already appeals to us or what we already agree with. We have adopted the desires, values and goals of those in our world who do not put you first. Rather than fruit of the Spirit, our thoughts, words and actions have been filled with weeds and thorns. We admit our sin and ask for forgiveness. We thank you that the message of your kingdom is a message of grace and mercy. Today we open our hearts to you, praying that you would feed and strengthen us so that the fruit of your Spirit manifests itself in our lives. Amen.Questions for ReflectionWhere do you observe hardness towards Christianity in yourself? What attitudes, instincts, responses, etc. evidence an innate resistance to some aspect of Jesus and his message?How can you move past Christian shallowness? How can you learn to face the challenges of life with Christ? What can you recall in situations where you are tempted to walk away from Christ (even if just temporarily)?What in your life competes with seeking God's kingdom first? Do you have pursuits or priorities that are choking your faith? How can you tell when things in your life are choking your spiritual growth? What does it look like to have a life fully open to God and His work? What devotional habits can you prioritize to make sure you are listening to God, learning and growing as a disciple of Christ? How can you have “ears that hear”?What aspects of the Kingdom of God do you find clearly valuable? Are there areas of interest in the Christian life you need to revisit or refocus on? How can you sustain enthusiasm for your walk with God?

Audio Recording Due to technical difficulties, there is no video of the sermon. Sermon OutlineSpeaker: Rev. Scott StrickmanSermon Series: Parables of the Kingdom in the Gospel of MatthewMatthew 13:1-9, 18-23 (ESV)1 That same day Jesus went out of the house and sat beside the sea. 2 And great crowds gathered about him, so that he got into a boat and sat down. And the whole crowd stood on the beach. 3 And he told them many things in parables, saying: “A sower went out to sow. 4 And as he sowed, some seeds fell along the path, and the birds came and devoured them. 5 Other seeds fell on rocky ground, where they did not have much soil, and immediately they sprang up, since they had no depth of soil, 6 but when the sun rose they were scorched. And since they had no root, they withered away. 7 Other seeds fell among thorns, and the thorns grew up and choked them. 8 Other seeds fell on good soil and produced grain, some a hundredfold, some sixty, some thirty. 9 He who has ears, let him hear.”18 “Hear then the parable of the sower: 19 When anyone hears the word of the kingdom and does not understand it, the evil one comes and snatches away what has been sown in his heart. This is what was sown along the path. 20 As for what was sown on rocky ground, this is the one who hears the word and immediately receives it with joy, 21 yet he has no root in himself, but endures for a while, and when tribulation or persecution arises on account of the word, immediately he falls away. 22 As for what was sown among thorns, this is the one who hears the word, but the cares of the world and the deceitfulness of riches choke the word, and it proves unfruitful. 23 As for what was sown on good soil, this is the one who hears the word and understands it. He indeed bears fruit and yields, in one case a hundredfold, in another sixty, and in another thirty.”Sermon OutlineJesus and his message produce fruitful lives, but we need to watch for what prohibits hearing and understanding it (v19, 23).1. Hardnessv4 “some seeds fell along the path, and the birds came and devoured them.”v19 “When anyone hears the word of the kingdom and does not understand it, the evil one comes and snatches away what has been sown in his heart.”2. Shallownessv5 “had no depth of soil… when the sun rose they were scorched. And since they had no root, they withered away.”v20-21 “when tribulation or persecution arises on account of the word, immediately he falls away.”3. Oversaturationv7 “the thorns grew up and choked them.”v22 “the cares of the world and the deceitfulness of riches choke the word, and it proves unfruitful.”4. Fruitfulnessv8 “Other seeds… produced grain”v23 “the one who hears the word and understands it”v9 “He who has ears, let him hear”Prayer of ConfessionOur good and mighty God, you have revealed yourself and made your ways known. There is so much we don't understand. Instead of learning with humility, we respond with pride, apathy and resistance. We have taken what we have wanted from you, choosing to accept what already appeals to us or what we already agree with. We have adopted the desires, values and goals of those in our world who do not put you first. Rather than fruit of the Spirit, our thoughts, words and actions have been filled with weeds and thorns. We admit our sin and ask for forgiveness. We thank you that the message of your kingdom is a message of grace and mercy. Today we open our hearts to you, praying that you would feed and strengthen us so that the fruit of your Spirit manifests itself in our lives. Amen.Questions for ReflectionWhere do you observe hardness towards Christianity in yourself? What attitudes, instincts, responses, etc. evidence an innate resistance to some aspect of Jesus and his message?How can you move past Christian shallowness? How can you learn to face the challenges of life with Christ? What can you recall in situations where you are tempted to walk away from Christ (even if just temporarily)?What in your life competes with seeking God's kingdom first? Do you have pursuits or priorities that are choking your faith? How can you tell when things in your life are choking your spiritual growth? What does it look like to have a life fully open to God and His work? What devotional habits can you prioritize to make sure you are listening to God, learning and growing as a disciple of Christ? How can you have “ears that hear”?What aspects of the Kingdom of God do you find clearly valuable? Are there areas of interest in the Christian life you need to revisit or refocus on? How can you sustain enthusiasm for your walk with God?

Sun 8:00 am | Speaker/s: Ps Nathan Bean

Pastor BoldinMatthew 13Worship through the Ministry of Teaching the Word!Need Prayer or Want to Give your Life to Christ?email: prayer.request@strivinghome.org.We will pray with you or for you!Get Involved: www.strivinghome.org

In this episode, we are talking about Jesus Parable of the sower and what we can learn from it.

Mike Gormley emphasizes the importance of hope, while meditating on Pope Leo's reflections, praising his ability to speak on the human and spiritual level. Gormley also analyzes the Pope's General Audiences as he dissects two popular parables, “The Parable of the Sower” and the “Good Samaritan”. Snippet from the Show “Look at your life, look at the daily circumstances, and ask yourself, ‘Okay, what situation right now is God using, is God leveraging, to reach me, to bring the grace, of His word into my life?'” We want to hear from you! Email us at eksb@ascensionpress.com with your questions/comments Don't forget to text “EKSB” to 33-777 to get the shownotes right to your inbox! You can also find the full shownotes at www.ascensionpress.com/EveryKneeShallBow

Tune in this week as we hear an incredible word from Nicole Gallant about the conditions of our hearts and God's work.

Week 4 | The Parable of the Sower with Pastor Sean Stafford July 27, 2025 Visit us online https://www.cornerstonelv.com https://www.facebook.com/lvcornerstone  https://www.instagram.com/cornerstone_lv/

This week's Step 3 of the Growth Track, “Take Your Next Step,” calls every person in the Church to discover how they can serve with purpose and make a real difference by joining the Dream Team. Building on the previous weeks of learning about the church's mission and personal gifts, this message challenges the whole church to step into their God-given calling through clear next steps like salvation, small groups, baptism, and serving. With an emphasis on using your gifts to prepare hearts for the Word of God, the message reminds us that serving isn't just helpful—it's holy.

Join Caleb Roth, founder of Stain & Seal Supply, for a faith-based approach to building lasting customer relationships in the wood care industry. Drawing from the timeless wisdom of Jesus's Parable of the Sower (Luke 8:5-8), Caleb reveals how this 2,000-year-old teaching provides a powerful framework for understanding leads, nurturing prospects, and building a thriving business through persistent, faithful follow-up.In this inspiring episode, Caleb shares personal stories from his decades in the wood staining business, showing how the principles of sowing, tending, and harvesting apply directly to sales success. Whether you're a contractor struggling with lead conversion, a business owner looking to improve customer retention, or an entrepreneur seeking biblical principles for business growth, this episode offers practical wisdom grounded in scripture.Key Topics Covered:The four types of "ground" in your customer baseWhy most sales efforts fail (and how to change that)The power of persistent, faithful follow-upTurning rocky ground into fertile soilBuilding relationships that yield "hundredfold" returnsBiblical principles for ethical business practicesCreating systems for long-term customer cultivation #StainAndSealExperts #WoodCare #ContractorGrowth #DeckStaining #FenceStaining #StartYourBusiness #HomeServices #ProfitMargins #FranchiseOpportunity #OilBasedStain #SmallBusinessScaling #TradesBusiness #EXPERTStainAndSeal

In these unfathomable moments, when the world seems to be falling apart—we often turn to stories for guidance. For the folks in Southern California earlier this year, that story was Parable of the Sower. Readers are returning to the book today because it shows us how speculation – and Afrofuturism in particular – can help us move through the world with our eyes open. Read a transcript of this episode on our website.Check out our booklist with titles from Octavia Butler, N.K. Jemisin, and more! Learn more about how you can help Octavia's Bookshelf in Altadena by supporting their Patreon. And, you can check out the Altadena Community Land Trust.If you're in California, check out Ode to ‘Dena: Black Artistic Legacies of Altadena,' an exhibit at the California African American Museum that features Nikki High and others.Listen to Octavia's Parables, a podcast from adrienne maree brown and Toshi Reagan that follows the Parable books, or Jessica Bethel's League of Extraordinary Readers podcast. You can also check out her virtual book club, Literature Noir, or Toshi Reagan's opera based on the Parable books.