Podcasts about pentateuch

April 25, 2026 - Equipped 2026 - Day 3 - 2:30 PM Session   Text Questions: Who Really Wrote The Book Of Genesis And How Do We Know? - Jody Apple   The lecture series discusses the authorship of Genesis and the Pentateuch, focusing on the evidence for "substantial Mosaic authorship" and how to properly frame questions about the topic. The instructor argues that while Genesis does not explicitly name Moses, a cumulative case built on Old and New Testament evidence, narrative continuity, and thematic cohesion supports Moses's foundational role. The talks contrast this view with critical theories like the documentary hypothesis, which are critiqued for their naturalistic assumptions. The lectures emphasize that Genesis is a foundational text for key biblical doctrines (God, creation, humanity, sin, judgment), and questioning its authorship impacts the unity and authority of Scripture. The discussion draws parallels between defending biblical historicity and defending the historicity of the Holocaust, highlighting the method of converging multiple lines of evidence. The speaker encourages reading the entire Pentateuch in large segments to perceive its unity and highlights resources like Gene Garrett's “Rethinking Genesis” for further study. The lectures also touch on the nature of divine inspiration, the use of sources by biblical authors like Luke and Paul, and the necessity of a metaphysical framework that acknowledges intangible realities (like truth and mathematics) for rational thought.    Duration 43:32

Colin Earle concludes the sermon series, "From Creation to Canaan" with a wrap-up of the entire Pentateuch. In this message, he outlines how God knows and sees our longings, and how He fulfills them all through Christ, His Son. While the Pentateuch was written long before Jesus walked on the earth, listen to how Jesus' salvation was foretold even in Genesis, Exodus, Leviticus, Numbers, and Deuteronomy.

In this episode I discuss how the covenant God made with Israel in the Old Testament was a form of an ancient Near Eastern suzerain-vassal treaty. Building from the fantastic work of Sandra Richter's ‘Epic of Eden' book, a suzerain vassal treaty is one in which a king or imperial power, the suzerain, makes a treaty with a lesser kingdom or people, the vassal. They are asymmetrical in the sense that the suzerain clearly holds the power but also reciprocal in that both parties are contractually obligated to one another. Generally, the vassal offers loyalty and taxes to the suzerain while the suzerain grants military protection in peace. Seen in this light, the covenant God makes with Israel depicts him as the rightful king, and in the climax of the Pentateuch, Deuteronomy 27-32, the blessings and curses of covenant faithfulness are laid out clearly. If vassal Israel honors suzerain YHWH by obeying His Law, God will bless Israel, keep them safe and well-fed in the land, protect them from outsiders, and allow them to be a light to the pagan nations. If Israel breaks covenant, God will withhold his protection. This logic, found already in the giving of the Decalogue in Exodus 19-24 and Leviticus 26, can be understood through the framework of suzerain-vassal treaty, depicting God as the true king. For Christians seeking to derive political principles from the Old Testament, this is one important aspect of ancient thought to consider.  Media Referenced:Epic of Eden: https://a.co/d/0hZfe5ZZDru Johnson on OT Politics: https://libertarianchristians.com/episode/ep-263-the-torah-the-old-testament-and-christian-politics-with-dru-johnson/ The Protestant Libertarian Podcast is a project of the Libertarian Christian Institute and a part of the Christians For Liberty Network. The Libertarian Christian Institute can be found at www.libertarianchristians.com.Questions, comments, suggestions? Please reach out to me at theprotestantlibertarian@gmail.com.  You can also follow the podcast on Twitter: @prolibertypod, and YouTube, @ProLibertyPod, where you will get shorts and other exclusive video content. For more about the show, you can go to theprotestantlibertarianpodcast.com. If you like the show and want to support it, you can! Go to libertarianchristians.com, where you can donate to LCI and buy The Protestant Libertarian Podcast Merch! Also, please consider giving me a star rating and leaving me a review, it really helps expand the show's profile! Thanks!

Special Study: Slavery in the Torah    Laws concerning slavery appear in several places in the Torah (the Pentateuch). This can be troubling, since slavery is a persistent human evil. In this special study of The Listener's Bible Commentary, we give one guiding principle and six considerations that help us hear the slavery laws as the were intended to be heard. Our goal here is to prevent misunderstanding and promote a more full and accurate understanding because it's too easy and too common for people to read what the Bible says through the lens of our modern experience and misunderstand what the Bible is actually communicating.    BIBLE READING GUIDE - FREE EBOOK - Get the free eBook, Bible in Life, to help you learn how to read and apply the Bible well: https://www.listenerscommentary.com     GIVE -  The Listener's Commentary is a listener supported Bible teaching ministry made possible by the generosity of people like you. Thank you! Give here:  https://www.listenerscommentary.com/give     STUDY HUB - Want more than the audio? Join the study hub to access articles, maps, charts, pictures, and links to other resources to help you study the Bible for yourself. https://www.listenerscommentary.com/members-sign-up   MORE TEACHING - For more resources and Bible teaching from John visit https://www.johnwhittaker.net

The early rabbinic period produced two major literary formations—the Mishnah and Midrash—which have since remained central pillars of Jewish textual tradition. How to Read the Mishnah and Midrash: An Introduction to Early Rabbinic Literature (U California Press, 2026) is the first comprehensive introduction to these two foundational works of Jewish thought in English. In many ways, all subsequent rabbinic literature emerged from the framework established by these two genres. The Mishnah presented a comprehensive legal system independent of the Bible, encompassing a remarkably broad spectrum of legal topics—from ritual law to civil disputes, capital legislation, marital status, and beyond—woven into a coherent and autonomous legal corpus. The Midrash is the first comprehensive running commentary of the Pentateuch, marked by its interpretive freedom and creative playfulness. This hands-on companion provides an intimate understanding of how the two texts function and essential tools for engaging with them in depth. With translations, close readings, and analyses of hundreds of primary source materials, this book offers readers a deeper appreciation of the structure, methodology, and enduring impact of the Mishnah and Midrash. New Books in Late Antiquity is presented by Ancient Jew Review Ishay Rosen-Zvi teaches rabbinic literature at the Department of Jewish philosophy and Talmud at Tal-Aviv University. His previous books include: Goy: Israel's Multiple Others and the Birth of the Gentile, written with Adi Ophir; The Mishnaic Sotah Ritual; and Demonic Desires: “Yetzer Hara and the Problem of Evil in Late Antiquity.” Michael Motia teaches Classics and Religious Studies at UMass Boston Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

The early rabbinic period produced two major literary formations—the Mishnah and Midrash—which have since remained central pillars of Jewish textual tradition. How to Read the Mishnah and Midrash: An Introduction to Early Rabbinic Literature (U California Press, 2026) is the first comprehensive introduction to these two foundational works of Jewish thought in English. In many ways, all subsequent rabbinic literature emerged from the framework established by these two genres. The Mishnah presented a comprehensive legal system independent of the Bible, encompassing a remarkably broad spectrum of legal topics—from ritual law to civil disputes, capital legislation, marital status, and beyond—woven into a coherent and autonomous legal corpus. The Midrash is the first comprehensive running commentary of the Pentateuch, marked by its interpretive freedom and creative playfulness. This hands-on companion provides an intimate understanding of how the two texts function and essential tools for engaging with them in depth. With translations, close readings, and analyses of hundreds of primary source materials, this book offers readers a deeper appreciation of the structure, methodology, and enduring impact of the Mishnah and Midrash. New Books in Late Antiquity is presented by Ancient Jew Review Ishay Rosen-Zvi teaches rabbinic literature at the Department of Jewish philosophy and Talmud at Tal-Aviv University. His previous books include: Goy: Israel's Multiple Others and the Birth of the Gentile, written with Adi Ophir; The Mishnaic Sotah Ritual; and Demonic Desires: “Yetzer Hara and the Problem of Evil in Late Antiquity.” Michael Motia teaches Classics and Religious Studies at UMass Boston Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/jewish-studies

Continuing the sermon series, "From Creation to Canaan," Colin leads us through the book of Leviticus. Commonly thought to be one of the most challenging books to read through, Leviticus is actually the center of the Pentateuch (the first five books of the Old Testament). Even more significantly, it centers on the Day of Atonement, the means our Holy God provided to dwell among a sinful people, the fulfillment of which we see in Jesus, our perfect Lamb. 

Saturday, 25 April 2026   They said to Him, “Why then did Moses command to give a certificate of divorce, and to put her away?” Matthew 19:7   “They say to Him, ‘Therefore, why he did enjoin, Moses, to give a divorce scroll to dismiss her?'” (CG)   In the previous verse, Jesus, having cited Scripture to justify His conclusion, said that what God has joined, man should not separate. With that stated, an obvious question arose. Matthew records, “They say to Him, ‘Therefore, why he did enjoin, Moses, to give a divorce scroll to dismiss her?'”   The reason this is obvious is that it is found in the Pentateuch or Torah, the same five books in which Genesis is recorded. There is nothing wrong with the question, and such confusion should be expected. If a truth is evidently being taught in one part of the Torah and elsewhere something seems contradictory to that, then how can those thoughts be reconciled?   Such confusion will often cause one to take the laxer stand in the debate unless there is a compelling reason why they shouldn't. In other words, “This appears to say something in Genesis, but it isn't explicit. Our teacher has noted that Deuteronomy says something different, which is stated explicitly. Therefore, we must go with Deuteronomy.”   That is why there were different schools of thought, such as Shammai and Hillel. One may have deduced that the precept implied in Genesis had limitations. The other held firmly to Deuteronomy due to its explicitly stated nature. As Moses didn't give any further qualifications, then the laxer approach must be acceptable.   However, there is one more consideration at this time in Israel's history. In Malachi 2:16, the prophet declared to the people –   “And this is the second thing you do: You cover the altar of the Lord with tears, With weeping and crying; So He does not regard the offering anymore, Nor receive it with goodwill from your hands. 14 Yet you say, ‘For what reason?' Because the Lord has been witness Between you and the wife of your youth, With whom you have dealt treacherously; Yet she is your companion And your wife by covenant. 15 But did He not make them one, Having a remnant of the Spirit? And why one? He seeks godly offspring. Therefore take heed to your spirit, And let none deal treacherously with the wife of his youth. 16 For the Lord God of Israel says That He hates divorce, For it covers one's garment with violence, Says the Lord of hosts. Therefore take heed to your spirit, That you do not deal treacherously.” Malachi 2:13-16   Because of this, Israel should have carefully considered the words of Moses and taken a second look at their actions and attitudes concerning divorce.   Life application: Theology is not always black and white and clearly set on the pages of Scripture. Many things have to be carefully considered from a much wider angle than a single precept on a page.   It is true that Moses gave an allowance for divorce. But what was the reason for it? Jesus will give a clear and exacting response to the question. When thought through, it should make sense to those who hear it. But Jesus' response will elicit more concerns in the minds of His disciples.   But this is how the Bible presents things. There are things to be inferred. Directives come along that may seem confusing. Other things are stated later that are hard to reconcile with what has already been said, etc.   Eventually, however, as the years pass, the greater plan of redemption becomes clearer and clearer. Little steps are taken to give lessons. From there, things will take their place. When that occurs, people may still not understand what is happening because they have failed to see the progression of what God is doing.   Those who continue to hold to the law are in such a category. They failed to see that the law was a steppingstone to lead Israel to Jesus. In failing to see that, they rejected the new direction. Along with their rejection, they teach others who were never under the law that they need to go back to the part of the plan where those teaching law observance still are.   All of this is because of a failure to see the greater picture of what God is doing.  That is why God has made the gospel so hugely simple. If people can't understand the basic gospel, and the world is full of people who don't, imagine if it were any more complicated!   God is looking to get people saved through Christ. Once that is done, it is important to grow in Christ, lest someone come along and pull you back into a part of what God has already set aside. Keep reading the Bible! Keep looking at what God has done from the bigger and more complete plan of redemption. This is how you will be firm and secure in what is a big and complicated book.   Glorious Lord God, thank You for the simple gospel. By it we are saved. Once that is out of the way, help us to continue to grow in our walk with You. May we be responsible stewards of the time You have given us. Help us in this, O God. Amen.

Ever wrestled with a question that felt too big to answer—something that Google couldn't quite help with, and the Bible app just gave a list of verses that didn't really land? We live in a world of instant answers, but spiritual wisdom takes more than a search bar. So, how do we actually find answers to hard questions using God's Word first, not last? Today's episode is called “Bible First: Finding Real Answers to Questions”, and we're talking about how to study, search, and investigate hard topics using Scripture, not just shortcuts. And the episode is less about specific questions and more about methods to use when searching for answers. When you have a question, where do you usually start? Why do you take this approach? Be honest! Here are more questions to consider: Why is our default to Google or search in the Bible app? And is that always bad? What does it look like to actually investigate using Scripture alone? What types of resources can we use when searching for answers? What makes this kind of study so hard for most of us? What fruit comes from doing it “the hard way”—the Bible-first way? What do we really need when we're studying? TIME and PATIENCE! I hope our listeners know that that Google is not our enemy, but we should still question the root, and the effect, of getting quick answers that we seldom meditate upon. How do you need to slow down, read, reread, and ponder God's word? This is a challenge for me, as well. We don't learn everything all at once; growth takes time. We are always learning! We encourage you to keep reading, praying, and talking with the Lord about your questions. Then, speak with mature Christians who have navigated similar questions and know their Bibles well. Subscribe so you don’t miss an episode! UNEDITED TRANSCRIPTION: 00:00:00 Patricia: Have you ever wrestled with a question that felt too big to answer? Something that Google couldn’t quite help you with? And the Bible app just gave a list of verses that didn’t really land. We live in a world of instant answers, but gaining spiritual wisdom takes more than just searching in a search bar. So today’s podcast is about using the Bible first finding real answers to our questions. Welcome to our Patterns of Truth podcast. I’m Patricia, your host, and today we are talking about how to study, search and investigate hard topics using the scriptures and not just shortcuts. Shortcuts are not a bad thing. We’ll talk about that. Um, but we want to kind of reexamine the practices that we engage in when we’re searching for answers. So this episode is about is not really about specific questions, specific hard questions that we seek to answer, but more about the methods that we can use when searching for those answers. So hello to everyone on the podcast today. Hello, Peter. Hello, Roy. Hello, Bethel. How are you all doing today? 00:01:05 Peter: Hello, hello. 00:01:07 Roy: Hey, great. Rainy and cold in Oregon. Oh it’s raining. Yeah. Rainy. 00:01:15 Bethel: Not humid here. 00:01:17 Patricia: Yeah. 00:01:17 Peter: Whereas here Bethel. 00:01:19 Bethel: Right now it’s Jersey. 00:01:21 Patricia: Yeah. 00:01:22 Bethel: It’s not Philly. It’s Jersey today. 00:01:24 Patricia: Jersey. Welcome back. All right. So um I’ll start with a panel question for all of us. So when any of us have a question, something popped into your mind. Somebody talks about something. Where do you usually start to find the answer? It can be any resource. It could be Google, it could be another. Right. So where do you start and why do you take this approach? 00:01:52 Bethel: I’m a Googler. 00:01:54 Patricia: All right. Yeah. 00:01:55 Bethel: Everybody and everybody makes fun of me that I even use Google because everybody just uses AI. Like everybody’s just like, just ask ChatGPT. Just ask ChatGPT. Um, so even googling is like outdated at this point, but depending on how deep I might text my dad. 00:02:11 Patricia: Oh, nice. All right. Cool. Roy? Peter. 00:02:17 Roy: Um, I asked my wife. 00:02:19 Patricia: Okay. 00:02:21 Roy: Um, good place to start. That’s good intuition. Um, my daughter, um, who also has very good insight. Um, and then it depends on what kind of a question. And I appreciate the Google answer. Um, in fact, I did, I used Google just the other day when I wanted to know the initial, um, area that was assigned to the tribe of Dan and I got a pretty good answer. So if the question is specific enough, um, then I think, um, Google is fine or I don’t know about chat, I haven’t used chat GP so I don’t know how that works, but I know Google uses AI underneath. So Google basically a, a front end to an AI program. Yeah. But it has to be specific. It depends on the type of question. 00:03:18 Patricia: Yeah, I like that you mentioned that because sometimes you could do like a broad question and then who knows what you’re going to get just just how Google works. Right. Sorry, Peter. 00:03:28 Peter: Yeah. I, I would say I try to find the shortest article I find, usually from kind of the same circle of church community. Amen. Um, um, and uh, definitely Google. Like sometimes it’s like a specific website that I go to other than, uh, I find got questions sometimes is a website that would help a lot in like general questions. Uh, if it’s something specific, more doctrine, I go back to the like some brief, uh, article and then control F to find. Yeah, the article. So, uh, yeah, I do that. 00:04:12 Patricia: Yeah. All right. That’s practical, I like it. I tend to start with the Bible app for some reason, right? There’s just, I don’t know, it’s, uh, it’s easy and I don’t know, there’s something I like Google, but I feel like So I really slow down and I think about like, what I feel when I Google something, I usually feel fear because I think that there are questions that I may have that when I Google it, there are harmful or anti-God, anti-Christian things that seem to pop up at the top. And I honestly just don’t want to see that when I’m searching out something. I don’t know what it is, but it just really disturbs me. Um, I know some people can see it and just discard it, but for me, it just, it really unsettles me. So I tend to like not want to go to Google for some reason. So maybe the Bible app, I’m trying to protect myself in some way. I’m not sure. But, um, our first question really is about like, why do we think that, um, a more popular default for searching for any question will be Google or a search in the Bible app? Why is that something that we tend to do these days? And is that always a bad thing? 00:05:21 Peter: Well, convenience. 00:05:24 Patricia: Um. 00:05:25 Roy: It depends a lot on the question. 00:05:28 Patricia: Do you ever feel like. Or maybe I should ask it this way? Is there a scenario where you find something on Google or a different tool, and it makes you immediately stop searching? Like you don’t go back to your Bible? Or does the opposite happen? You find what you need and then you say, oh, I want to go deeper. What does that look like? 00:05:50 Roy: Really depends upon the subject matter and the question. Okay. Um, I think, you know. 00:05:56 Peter: Yeah. I mean, for, for Patricia’s point, um, that’s a good point because I think when I Google things, it does stop me from digging more into scripture because I found the solution or at least part of an answer, and then I’m satisfied with it. Um, so that’s a, that’s a good point. I mean, we’re definitely not against technology. We should use technology. Um, if it’s your favorite AI search, LLM or Google, uh, it can be useful. Um, but, um, I think studying scripture as we can talk soon about is and, uh, like changing your heart through studying scripture is more just knowledge. Um, and I think you reach just knowledge if you like, get the answer quickly. 00:06:55 Roy: Yes. That’s very important point. Uh, and I want to emphasize that we are talking about having a specific question or a question about something. We get an answer, but that should lead us to dig deeper. And that should even that even specific studies should not keep us from regular Bible reading. Um, and that’s where we gain a general knowledge of God’s character. Um, you know, there’s a, a rule, there’s apps and whatnot that lead you through the Bible? Genesis to revelation in a year? Well, you may or may not want to use one of those apps, but the point is you have to be generally familiar with your Bible. I found questions that are, quite surprisingly in books like Ecclesiastes or Proverbs or Chronicles, and that seem to have nothing to do with the subject matter, but they. But they’re put in a way that for trigger thinking about things in a different way. So general Bible reading needs to always be done on a regular basis. 00:08:03 Patricia: Yeah. So leading into that, um, or coming out of that point, I should say, uh, if we had no technology, right. I couldn’t use my phone. Google’s down. It does happen from time to time, right? We can’t get to the website that we want. Um, I’m thinking about that AWS blackout from a few weeks ago where people were panicking. They couldn’t find anything. So if we only had our Bible in front of us, the actual physical volume, what does it look like to investigate using Scripture alone? Where does it start? 00:08:38 Roy: Need to know the books of the Bible and where they are. 00:08:41 Patricia: Mhm. Mhm. 00:08:44 Speaker 6: And I think maybe a general gist of what’s happening in each one. 00:08:48 Patricia: Yeah. 00:08:49 Roy: Definitely the difference between the Old and New Testament. Mhm. Um, and it also helps to have a, a mental map like Bethel was saying of what generally goes together. And this is fairly obvious, and I think a lot of people, uh, talk about it. So maybe we don’t need to belabor the point, but there are prophetic books, there are poetry books, there are history books, and there’s the Pentateuch and there’s New Testament. That’s a general classification. But we should know generally how how the different books relate to one another. Like among the Gospels, Matthew presents the Lord Jesus as the King. And I’m not saying anything that is particularly remarkable. I mean, we I think we all know this quote. 00:09:44 Bethel: And maybe instead of just looking up, oh, what does the Bible say about this? Fill in the blank. We could use Google as a resource to say, hey, how is the Bible split up? What is the Old Testament about? What are the parts of the Old Testament? What makes it different from the New Testament? What makes the Gospels different from each other? And you can use the internet as that type of resource to dig deeper in that way. 00:10:10 Patricia: Yeah. I think also if someone is a new believer, I mean, it’s, it might feel like kind of steep, right? Like, oh, before you start, you got to memorize all these things. I think while you’re doing it, I think I’m looking at the front of my Bible. There’s a table of contents, right? So if you’re a new Christian, or maybe it’s been a little while, if you if you need the pages with the numbers, right, start with it, like where each book of the Bible is. And what’s great is like most Bibles, like mine is organized, it tells you what’s in the Old Testament, what’s in the New Testament, and that can help you with organizing. Um, we’re looking at the Bible like how it’s, how it’s organized. And I think that’s a good place to begin. Um, I. 00:10:52 Peter: Think it’s high yield to Patricia. Like knowing the books of the Bible can be very helpful and knowing like the sections that, like Roy was saying, and I can argue also like some of them maybe can, they’re not inspired the chapters, but knowing how many chapters, like, you know, like, oh, you know, for example, Ephesians and Galatians are six chapters. Colossians and Philippians are four chapters. Um, so help you kind of. you know, contain or have a hold of of the book and how, how long it is. 00:11:29 Patricia: Yeah, that’s really good. And I think too, it’s, um, it’s good to think of how while we learned about what the book of the Bible’s are and how the Bible’s organized, that we can still start reading it. I think sometimes it can feel like levels like, oh, I can’t, I can’t do this until I do that. But it’s like, no, start reading while you’re memorizing where the books of the Bible are. So we talked about, I guess, operationally speaking, knowing how the Bible’s organized, but is there another way that we can begin that helps us when we’re just looking at the scripture alone and trying to find an answer? 00:12:08 Peter: We need help from Roy on this one. 00:12:14 Roy: Well, it’s been a long time since I was, uh, first, uh, I was pretty much know where everything is right now, and I hope this is going to be cut out of the. That’s the final deal. Um, well, again, I have to go back to the kind of question, I guess, because questions about the church, for example, if I have a question about that, I’m going to have to look in the New Testament. And I have to start with acts because that’s where the church began. And then Paul’s epistles in particular. So having a knowledge of where things are talked about and explained in Scripture is almost essential. Um, if you need comfort, let me give a couple of examples. We often look to the Psalms for comfort and encouragement, but in doing that, you need to realize that it’s a Jewish book. And so there are things in the Psalms which do not apply to us. Um, the Imprecatory Psalms in particular, which are Psalms which call down judgment upon our enemies. Well, if you’re new to the Bible, you might get confused by some of that. If you haven’t read and absorbed Romans, for example, toward the end where it says, vengeance is mine, I will repay, saith the Lord. And if you haven’t really digested that. So I guess I’d have to say that we need to start looking through the New Testament to get a feel for the kinds of things that are particularly appropriate for the Christian. I’m thinking of a new believer now. Sometimes we say, okay, start reading John’s gospel. Well, that’s a good one. Um, if I say start reading Matthew, Then I may run across the kingdom of God, where servants are failed, and throw in thrown into outer darkness. And that kind of verses have led to the idea of we can lose our salvation if you don’t really understand what the kingdom of God is. So there is some basic knowledge that’s required. You know, if you keep reading, then you’ll get to John’s Gospel. And there you find out that if you’re in the hand of the Lord, no one can pluck you out. And so there’s the answer. But some of this can be confusing to a new person. So the only solution is, I think, to ask somebody that you can trust, give you a general feeling for what the different books talk about. And then you have to have your general knowledge to have scripture reading it through to, to come up with stuff. And I gotta say this right here too. There are several verses that emphasize that God is compassionate and he preserves the simple. And I think if actually, in my experience, the biggest hindrance is pride. So if we come to the Bible with the proper attitude that this is God’s word, then I think God can lead us. The Holy Spirit leads us to apply things in the right way. Um, striking verses in um, um, Psalm one hundred and sixteen six is perhaps just a good one. Um, and also in Proverbs there’s some. So God and God will guide us if we’re humble enough to learn from him. 00:16:15 Peter: Yeah. Just to add to what Roy was saying is when you’re studying the scripture, uh, it’s good to, uh, uh, look at the context of. 00:16:25 Roy: Right. 00:16:26 Peter: Uh, I think that’s what Roy’s saying also of the whole scripture and the book and the context of the chapter. What does it talk about? 00:16:36 Patricia: So then, okay, so we have the word of God, um, itself, and we have the Holy Spirit who will teach us and reveal things to us that we cannot learn just intellectually on our own. So when we’re Christians, we have that. We have him as a resource. But what about some other resources that we can use when searching for answers? I’m talking about things that other very mature Christians who have studied the Bible have put together. Um, and I’m thinking of a concordance. I’m thinking of biblical commentaries. Um, can we have some commentary on that? What type of resources can we use when searching for answers and how do we use them? 00:17:19 Roy: Concordance is really helpful. I use a concordance frequently. Usually there’s a concordance at the back of most Bibles that is tuned to the particular, um, um, uh, version that you’re using, uh, translation, but you can always do a cross-reference. You know, the standard concordance is ah, Strong’s and Young’s someone that says strongest for the weak and young is for the old. But be that as it may, um, they’re both both good, although they’re different. Um, um, and if you’re not using King James, both of those are based on King James. Maybe they’ve been upgraded, I don’t know, or changed. But anyway, you can always, um, if you have a particular verse in NIV, for example, look it up at the same verse, uh, in, uh, in the King James. Um, and figure out what verse, what word you want to look up and then go to the concordance with that. Now, I use Young’s a lot because it gives the Greek and Hebrew and, um, that can be helpful if you have a good, um, uh, uh, dictionary, uh, specific, you know, the, the, the old Testament, uh, dictionary I use is um, theological wordbook of the old Testament, which is good, good Hebrew, uh, analysis. I don’t know a word of Hebrew. So I just have to depend in that, uh, in Greek, uh, in Hebrew. 00:18:56 Speaker 7: Let me ask you, Roy. 00:18:57 Peter: Um, I, I don’t remember the last time I used the concordance. Bethel. Have you you. 00:19:05 Bethel: Really just just the one in the back of my Bible. 00:19:09 Peter: Uh, are we missing out a lot because we’re not using the concordance or when do you use it? Do you. When is the deep study verse by verse? 00:19:19 Patricia: Wait, so maybe I should define it and it will help to answer the question. Right? I’m thinking that the concordance is actually what the search bar is now in the Bible app. But all right, so the definition of concordance, it’s an alphabetical index of all the words in the Bible or any text. And it lists where each word appears. So it’s an alphabetical index of all the words in a text and lists where each word appears. 00:19:48 Roy: Now the problem is, and this is why I use Young’s analytical concordance, is that there are only about four thousand words in the Hebrew biblical Hebrew. Now, modern Hebrew is totally different, but we’re dealing with an Old Testament text. And if you think about the number of words that we have in the English language, It’s up in the. Millions and more are being added every year. So to have four thousand words in a language means that each word is going to have to do multiple jobs. And so context is really important. And you can get that information. You can look that information up, uh, in the, um, in the back of the Young’s concordance and figure out how the different words are being used in the context in which they’re being used. So you can kind of parse that out. So it is definitely for a deeper study of, of the words. But the basic idea is that it gives you a list of verses where the word is used. 00:20:56 Patricia: Mhm. 00:20:56 Roy: And so you can go and compare where the word is used or how the word is being used in these different verses. And in the back of Young’s Concordance, you also have a reverse cross reference so that you can look up the Hebrew word, for example, and see the different version, the different ways the translators have translated it. So you get a sense of how specific the word is and, um, and what the translators were thinking of when they translated it. You can sort of figure that out. So, um, those kinds of things have to do with puzzling verses that you run across and they just, why? What does that mean? And so if you’re trying to figure out what that means or what a particular verse means, then, uh, a concordance is really helpful. Okay. 00:22:00 Patricia: So on the most basic level, for example, if I have a question about world peace, does the Bible ever talk about world peace? I can look up the word peace in a physical concordance. And I know Strong’s is like big and blue. Maybe they updated it, but the one I grew up seeing was like baby blue. Um, and you could look up the word peace. And when you look it up, it’s got a list of every single place that the word peace is mentioned. And you have to go through each verse to decipher what the definition of peace, I guess you could say is being, or I should say like the part of speech is being used, right? Is it the peace that’s between that passes all understanding for Christians? Is it the peace between God and humans? Now, because of the Lord Jesus? Is it peace that God will establish in the future? So you have to really do some legwork to find out if what you’re looking for is the definition of the word that you found. I guess you would say, is that like how you start at the most basic level? 00:23:04 Roy: Yes. 00:23:05 Patricia: Okay. All right. But if you’re advanced, you’d be like, going towards more nuanced definitions of the word. Um, maybe if they’re in Greek or in Hebrew, there are different words for different types of peace, which I know, like for people who are bilingual, they understand that a lot better than I do. Like being monolingual. I only speak English, but I know there are multiple words. Say, for example, love. So you can’t just look up love. You can. But there’s so much variety in what you’ll find. So it takes effort, right? That’s what it sounds like. Effort. 00:23:42 Roy: Yeah, yeah. You have to do some study. Okay. Probably a real example would be, um, the word corruption in the New Testament. Okay. That has a certain, uh, mental image brought up. But the problem is that in Greek, which is what the base language that the New Testament was translated from, the Greek word uses the same word, same Greek word for two different kinds of corruption. Now we distinguish, for example, corruption from decay. Decay is what results from the law of physics. The entropy. You throw a pile of grass out in the in the backyard and after a while it decays. Um, on the other hand, um, immorality is also corruption. So this, this requires that you kind of look at the verse and try and figure out what is being meant by the word decay. But and some translators will translate them differently. Sometimes they won’t. Okay. 00:24:53 Patricia: So then I guess it’s good to just have a dictionary. Yes. Do I know what the words mean that I’m searching up? Right. That I think that would probably be useful. Like even in your own language, like, you know, the way we use certain words are not necessarily how they’re always used in other contexts? It would be good to have a dictionary as well. Okay. All right. So we got the concordance. So what about biblical commentaries? What are they? When should be the when should they be used and does the publication date matter? 00:25:27 Peter: I thought the use the commentary. 00:25:29 Bethel: Honestly, I’m big on commentaries. I am an enduring word person. Um, I don’t know how the saints feel about that, but I like it. Um, no, I just think it’s very helpful that like sometimes, honestly, I’ll sit and read a passage and I’m like, wow. Um, my reading comprehension is not with us today. I have no idea what I just read. And so sometimes enduring word does a good job of setting the scene of where are we in the chapter? What’s going on? Um, and it breaks it down like couple verses at a time. And then it’ll provide like texts of what certain authors have said about said portion. Um, so it’s very helpful to get a well-rounded picture. Of course, like anything else, we are trying to emphasize that using things as a resource is good. Using things as the source is not good. And so referring back to the Word of God and just kind of, you know, I think we said this, but to, to pray and ask the Lord for wisdom and help. Um, because that’s, that’s the main reason that we can understand any of this because of the help of the Holy Spirit and, um, to kind of be able to have a better understanding of the word of God, but using scriptures in itself to understand you look at a couple commentaries. I mean, like that’s, I really thought about like, how did I learn anything when I was applying for college? How did I learn how any of that process worked? I read a million articles and I read a million Reddit posts, and I read a million everything. And I gathered information on what is what are people saying? And so you can go about it like that, but ultimately approaching it prayerfully and using things, like we said, as a resource, not as the source. 00:27:16 Roy: Yes, that’s that’s a very important principle because no resource I haven’t I’ve been through lots of different translations, for example, and I don’t find any single one that’s perfect or that I, you know, isn’t without some complaint that I can come up with. Uh, and that’s doubly true of commentaries. We have to look at several. And it changes over the years. The commentaries that I looked at when I was, uh, twenty or thirty are quite different than the ones I look at today. But we have to look at different ones and think about what they’re saying in context. And we have to talk to different people to. MM. 00:27:58 Patricia: Oh, one thing I forgot to do was like, define what a commentary is. I know the word comment is in commentary, but there are some people who don’t use a commentary at all. Or maybe they’re nervous about it because it seems like, is it about the Bible? How am I supposed to know? So just by way of defining things, a biblical commentary is a written aid that provides explanations and sometimes interpretations of scriptures to help readers better understand a biblical text. So there are lots of different types. There are some that are about certain topics that are discussing certain topics. And then there are others that are, um, devotional, um, there are some that are historical, cultural. So Bethel, probably the one that you’re talking about. And I’ve seen some in some study Bibles where they give the context of the cultural Sauk, um, backdrop of a particular book of the Bible or a particular passage. And that’s really helpful to help to assist in how we can understand. But like I said, there’s lots of different types of commentaries that we. 00:29:06 Bethel: I think. 00:29:06 Patricia: It is. 00:29:06 Bethel: Helpful along the lines of what you’re saying. I took a class and it’s silly that I had to take a class about this in college to understand it. But always, always, always, no matter what you are looking up, know what the source is and knowing what the point of the source is like. For example, if I’m reading a commentary that is meant for daily encouragement, it’s always going to be not twisted, but the point pulled out of that portion will be to encourage me. And so maybe that’s not exactly what this portion is, or that’s not the point of this portion, or that’s not the context that this portion originally was in. So being able to read a resource and take a step back and put it back in the big picture, is this what the what the scripture is saying? Is this what our context is? Does this fit into what we’re understanding here? AM I getting this right? Always, always, always looking back at what is the source? 00:30:01 Roy: Yes, that’s extremely important. Um, if you pick up something from Legionnaire, for example, which is a reformed, uh, outlet, um, you’re going to have reformed theology woven in and some of what they said is going to be quite wrong. Uh, from my point of view, um, but a lot of it is going to be spot on. You know, I was once riding in a car. This really struck me because I was riding in, in the car listening to some religious program of some kind. It was just a general program. No, it was a Catholic priest, and it was one of the best explanations of a particular subject in Scripture that I had heard. I haven’t heard anything better since, but that was a Catholic priest, but it just happened to be a subject that was so universal that, uh, any denomination basically would, um, would agree to what he said. Uh, but it was, it was very sound and very well put. But if I’m going to listen to him about the remembrance meeting, as we call it, or can, um, confession or something like that, that’s not going to be reliable. So having the source, knowing the source is extremely important. 00:31:15 Patricia: What should people do if they, if the answer they are seeking, the support they’re seeking can be found in a commentary that was written a long time ago, but it just doesn’t make sense to you because we understand things a little bit differently now. What should they do? 00:31:33 Roy: That’s a really tough one. And the best advice that I can say is to talk to somebody about it. Um, an older person, uh, it’s really unfortunate. Uh, you know, it’s, it’s terrible because I, I see exactly what you’re, what you’re talking about. Um, some of these, some of these texts should be rewritten. Um, but who’s going to do that? We just don’t have the energy and the time anymore. Um, if you, if you really want to get into some of the best commentaries I remember, I tell you a funny story. I was in a Bible study at work for a while, and as a miscellaneous group of people there from all kinds of denominations. And, um, we were talking everything and I said, well, I don’t think anything useful has been written about the Bible in the last hundred years. 00:32:27 Patricia: Mhm. 00:32:29 Roy: Well, that was a good talking point. We got off on a real discussion about commentaries. Right. But the problem is it’s it’s almost true. And it’s sad. Um, if you really want to learn about these, then get a dictionary. Sit down and just work at it. MM. That’s all I can say. You know, it’s like if you want, if you want to be really good at something, If you want to be a great basketball player and always be able to sink that shot from beyond the third three shot line, three point line. That’s going to take concentration. It’s going to take work. It’s going to take effort. It’s going to take time. Yeah. So I’m I’m sorry. There’s just no other way. 00:33:18 Patricia: Yeah. No I don’t think you have to be sorry. I do think that there’s something there’s something in the effort that comes forth. And just on the literacy side, like I’ve always got two suggestions. Um, one is using technology and one is just reading out loud. So at times reading out loud, right, can help bring a certain clarity that the voice in your head may not be able to, um, and reading something repeatedly out loud in a conversational voice can be very helpful. Um, in terms of helping you to hear what the author is saying. My second suggestion is that particular sentences or passages you don’t understand, honestly, you can feed it into AI and ask AI, can you please change the level which is literacy? You could change the lexile level. That is what it’s called, or just the reading level of the passage. And you can put it down to like a ninth grade or tenth grade level. If you’re in nine states and it’s going to help you a lot. Just know that it may take away some of the original author’s voice and their particular writing style. Um, but that could be really helpful for you to get the gist of what they’re trying to say. But do be careful because those commentaries are commenting on the Bible, which is God’s Word and AI, and Google those resources. When they summarize, they can lose the original nuances of the words that the Lord intends. So always just know that the technology is not perfect either. Um, and it can also just be a way to just lose the true core meaning of a passage. So just be careful. Thank you, Peter Boy and Bethel for this important conversation about how to answer any question using the Bible. Of course, I’ll go back to the beginning. Knowing the books of the Bible and where they are is always a really great challenge to put upon yourself. Memorize them. We used to have competitions about this when we were younger. There’s some there are there are songs. Right? Exactly. But that’s a really good place to start. Um, I hope that our listeners know that Google is not our enemy. The internet is not our enemy. We love technology, but we should always question the root. The effect of getting quick answers. Um, when we seldom meditate on those answers. So let’s think about how we need to slow down, read, reread, and ponder God’s Word. It’s a challenge for me as well. And just know that we don’t need to learn everything all at once. Growth takes time as well. So we encourage you to keep reading, praying, and talking to the Lord about your questions. And then also, as has been mentioned so many times, talk to mature Christians who have navigated similar questions and they know their Bibles well. They can probably give you some really great supports as to how they have been helped too. For more on this topic, you can check out Patterns of Truth dot org and we will see you next time for another conversation about living this Christian life. 00:36:15 Speaker 1: Thank you for listening to the Patterns of Truth podcast. We invite you to join us for our next episode. And we also encourage you to check out Patterns of truth dot org, where we post articles every week for the encouragement and growth of Christ followers. If you have any questions, please don’t hesitate to submit them on our website. I’m Peter. Until next time. The post Using God's Word to Answer Hard Questions appeared first on Patterns of Truth.

Pastor answers a range of listener-submitted questions about faith, from whether cheating aligns with scripture and the meaning of Leviticus laws to the role of angels, the difference between cults and religions, science and evolution, the authorship of the Pentateuch, and the problem of suffering. Using the series theme "The Bible is our map, the Holy Spirit is our guide," he emphasizes biblical authority, grace, and hope in Jesus while offering practical spiritual guidance.

→ Watch on YouTube → Detailed Show Notes → Timestamps: (00:00) A brief overview of these chapters.(04:02) The Nephites saw the Savior Jesus Christ in the Law of Moses.(12:08) The children of Israel willingly donated material to construct The Tabernacle, giving even more than was needed.(15:52) The articles of The Tabernacle.(20:01) Aaron and his sons are washed, anointed, and clothed in priesthood robes.(22:20) The Tabernacle is a miniature cosmos, which parallels the creation of the earth in its literary construction. The glory of the Lord fills it.(26:13) Scholars have mapped a chiastic structure in the first five books of the Bible. The apex can be seen as Leviticus 16, which focuses on the Day of Atonement. In this way, we see that the center of the Pentateuch is Jesus Christ.(27:48) Walking through the steps of offering a sacrifice at The Tabernacle.(37:29) The five offerings are meant to separate the clean from the unclean. Leviticus contains only a fragmentary record of the institution of the priesthood.(40:40) Kosher and purity laws in Leviticus 11-15.(45:41) Yom Kippur or the Day of Atonement.(50:11) The scapegoat, as portrayed in the Day of Atonement, can be interpreted in many ways.(58:35) Israel is commanded to not reap the corners of their fields and to leave their gleanings for the poor. This symbol of the circle in the square can also represent the temple, the unification of heaven and earth, and is found in the book of Ruth.(1:01:47) Prohibition of mingling seed and garments of linen and wool. The holy and the profane are not to be mixed.(1:04:58) Israel is commanded to be different from their neighbors in grooming standards.(1:06:29) Israel is to keep the Feasts of the Passover, of Unleavened Bread, of Pentecost or Firstfruits, of Trumpets, of the Day of Atonement, and of Tabernacles. → For more of Bryce Dunford’s podcast classes, click here. → Enroll in Institute → YouTube → Apple Podcasts → Spotify → Amazon Music → Facebook The post Ep 369 | Exodus 35-40; Leviticus, Come Follow Me 2026 (April 27-May 3) appeared first on LDS Scripture Teachings.

In this powerful episode of The Reformed Brotherhood, Tony and Jesse return to their parable series with an in-depth examination of the Laborers in the Vineyard from Matthew 20:1-16. This often-misunderstood parable confronts our natural inclination toward merit-based thinking and exposes the scandal of God's grace. The hosts unpack the covenantal language embedded in the text, particularly the workers' "grumbling"—a loaded term echoing Israel's wilderness rebellion. Through careful exegesis and theological reflection, they demonstrate how this parable dismantles religious entitlement while celebrating God's sovereign freedom to bestow mercy according to His purposes, not our calculations. The discussion offers fresh insights into grace, election, and the radical generosity that defines God's kingdom economy. Key Takeaways The parable operates on covenant logic, not economic fairness: The landowner's dealings with his workers reflect covenantal promise-keeping rather than marketplace transactions, establishing that God's relationship with His people is fundamentally gracious. "Grumbling" carries profound theological weight: The Greek word used for the workers' complaint is the same term in the Septuagint for Israel's wilderness rebellion—not mere dissatisfaction, but a covenantal accusation against God's faithfulness. Two types of workers represent two approaches to God: The first-hired workers who contracted for specific wages represent those relating to God through legal obligation and merit, while later workers who trusted the owner's promise represent faith-based relationship. The reversal of payment order is narratively essential: By paying the last workers first, the landowner deliberately exposes the merit-based assumptions of the first workers, forcing them to confront their entitlement. Grace doesn't negate justice—it transcends it: The landowner fulfills every contractual obligation while simultaneously exercising sovereign generosity beyond what is owed, demonstrating that mercy and justice coexist in God's character. The parable addresses the present kingdom, not just heaven: Because it includes grumbling and complaint, this parable describes life in God's kingdom now—the "already but not yet"—rather than the consummated state. Divine sovereignty in salvation is the theological climax: The landowner's declaration "Am I not allowed to do what I choose with what belongs to me?" directly addresses God's freedom in election and the scandal of unmerited grace. Key Ideas The Covenantal Nature of the Landowner's Dealings The parable's opening establishes a formal agreement between the landowner and the first workers: one denarius for a day's labor. This contractual arrangement is crucial for understanding what follows. Unlike marketplace haggling, this represents a covenant—the landowner binds himself to provide what he has promised. Tony emphasizes that even this initial contract is an act of condescension and grace, as the master had no obligation to employ anyone at all. As the day progresses, subsequent workers are hired with increasingly less formal agreements. By the third hour, the landowner promises only "whatever is right," and by the eleventh hour, no wage is even mentioned. These later workers enter the vineyard based entirely on the landowner's character and trustworthiness. This progression mirrors the movement from law to gospel—from contractual obligation to trusting promise. The theological implication is profound: those who relate to God based on His gracious word rather than calculated merit are actually in a more secure position than those who attempt to earn their standing through works. The Wilderness Echo: Grumbling as Covenant Violation The hosts make a critical exegetical observation about the Greek word for "grumbling" (γογγύζω) used in verse 11. This is not casual complaining but the identical term used throughout the Septuagint to describe Israel's covenant rebellion in the wilderness. When the workers grumble "upon receiving" their wages, they're not merely expressing disappointment about pay inequality—they're filing a covenant lawsuit against the master, accusing him of unfaithfulness. This connection to Numbers 16 and Exodus 16-17 is devastating. The Israelites' wilderness grumbling wasn't about logistics or comfort; it was fundamentally about doubting God's covenant fidelity. By employing this loaded terminology, Matthew signals that the first workers' complaint is nothing less than accusing God of covenant violation. The landowner's response ("Friend, I am doing you no wrong. Did you not agree with me for a denarius?") is a covenant defense—he has fulfilled his obligations precisely. The workers' real offense is not miscalculation but begrudging God's freedom to show mercy beyond what is contractually required. The "Evil Eye" and Begrudging God's Grace The final rhetorical question—"Or do you begrudge my generosity?"—contains another Jewish idiom often lost in translation. The Greek literally reads, "Is your eye evil because I am good?" This "evil eye" imagery appears throughout Scripture as a metaphor for envy, stinginess, and resentment toward another's blessing. The landowner's question cuts to the heart: are you cursing me for being generous? This directly parallels Jonah's response to Nineveh's salvation. Jonah had just experienced miraculous deliverance through the great fish, yet when God showed identical mercy to the Ninevites, Jonah's response was essentially, "I knew you were gracious—that's why I ran!" The parable exposes the same perverse logic: those who have received covenant mercy begrudging that same mercy extended to others. For the Pharisees listening to Jesus, this was an indictment of their resentment toward tax collectors and sinners receiving the kingdom. For Christians today, it challenges any sense of spiritual superiority based on how long we've been in the kingdom or how much we've sacrificed. Memorable Quotes Am I not allowed to do what I choose with what belongs to me? Or do you begrudge my generosity? That 'or' is a logical connector—either I'm not allowed to do what I want with my belongings, which is ridiculous, or if I am allowed, then you must be mad at me for being generous. Those are the only options. — Tony Arsenal The grumbling in the Old Testament in this context is a covenantal accusation. These workers aren't just complaining about not getting what they thought they would—they're questioning the veracity of the covenant that was made. — Tony Arsenal Most of us are this eleventh-hour call. It's much better to be in the place of that younger brother who comes in and repents than to be the older brother who is stubborn and finds some reason to come before God with self-righteous grievances. — Jesse Schwamb Full Episode Transcript [00:01:05] Jesse Schwamb: Welcome to episode 488 of the Reformer Brotherhood. I'm Jesse  [00:01:13] Tony Arsenal: and I am still Tony, and this is the podcast where Tony comes back. Hey brother.  [00:01:19] Jesse Schwamb: Hey brother. The band is back together again, man. It's reunited and boy, do you feel it? It feels good, doesn't  [00:01:26] Tony Arsenal: it? I do, I do. I'm excited to come back. It was nice to take a break. [00:01:29] Jesse Schwamb: Good.  [00:01:29] Tony Arsenal: I, uh, I've been, you know, texted with you a couple times. Just it was, I did my best to sort of not think about the podcast because that's sort of defeats the purpose of taking a break from something if you spend a lot of time thinking about it. Um, so I'm back. I'm refreshed. I'm ready to go.  [00:01:44] Break and Work Chaos [00:01:44] Tony Arsenal: I appreciate the listeners' patience. Uh, it's been sort of a weird, crazy busy time at work. Uh, there's a lot going on. I, I lost like. 60% of my staff in the course of like three weeks. And, um, I'm still kind of in the thick of it, but we're coming out of it. So took a little bit of time to just make sure that I was having a, an appropriate space to de-stress from that and take care of my family and attend to worship. And, um, it was really a, a blessing to have that. Uh, sort of sabbatical. Ironically, the sabbatical wars were going on at the same time on Twitter, and Jesse is blissfully unaware of that 'cause he's not involved in in the Twitter. That's true. Um, but yeah, just took a little break and it's kinda like overblown it, to call it a sabbatical. Like this is a podcast, it's a hobby, but, but it was nice to have, uh, a little bit of extra time, you know, couple hours extra week, uh, uh, each week of extra time to just decompress and, uh, play with the kids and spend time with my wife and clean the house a little bit, which was good.  [00:02:36] Jesse Schwamb: Yeah, it is always good to have a clean house. You look great. You seem refreshed. The voice sounds good, and I'm like, I don't know, in year seven or eight of my Twitter sabbatical, it's going great so far. I feel like I haven't missed a whole lot. The world still seems wild and I'm sure, or X, right? We gotta go X on this. It's  [00:02:53] Tony Arsenal: always Twitter. It's always gonna be Twitter. I don't care what Elon Musk  says.  [00:02:56] Jesse Schwamb: Yeah, I'm listen. I'm totally fine with that.  [00:02:58] Back to Parables [00:02:58] Jesse Schwamb: And I teased this in the last episode, but we can't be stopped. I mean, people should know this by now, we have an inexorable march through the parables of Jesus's true. That will not be stopped. We're always gonna come back until there are no more. And on this episode, we're gonna be hanging out in Matthew 20, talking about laborers in the Kingdom of Heaven.  [00:03:17] Tony Arsenal: Yeah. Yeah. I'm stoked. I'm, I'm, I'm excited to get back into it. I'm excited to get back into the word together with everybody. I'm excited to clear whatever that was on in my throat out  [00:03:27] Jesse Schwamb: emotion,  [00:03:27] Tony Arsenal: live on the air. Uh, but yeah, it'll be good. I'm, I'm stoked. I mean, I love this stuff and it's good to be back.  [00:03:32] Jesse Schwamb: Listen, you had the rest. Now let's talk about labor. So speaking of labor, it's, it's time for you to work up here, Tony. Are you affirming with or denying against on this episode?  [00:03:42] Tony Arsenal: Uh, I'm affirming something and I'm hopeful, uh, that just a little behind the scenes activity here. Jesse recorded episode 487, like an hour and a half ago. I have not yet listened to it, so I don't know if you did an affirmation and I I did. If you did. I hope it's not the same one.  [00:03:58] Jesse Schwamb: I did not. You're  [00:03:59] Tony Arsenal: safe. Uh, good. So I'm safe.  [00:04:01] Artemis II Hype [00:04:01] Tony Arsenal: So, um, I'm affirming the Artemis two mission. Um, oh, nice. Have you been, I mean, I know you're not on Twitter, but I'm sure there's news elsewhere. Uh, this amazing mission around the moon, um, for astronaut, for astronauts, I think, um, the furthest man space travel, um, since the Apollo program. Um. Pretty intense, pretty amazing pictures, right? The camera technologies amazing. Increased exponentially, uh, since we were there last. Um, this is ostensibly in preparation for an actual moon landing, which who knows when that will be? Um, but as far as I've seen, the mission was a resounding success. There was no right. I think they had, they ran into a few little hiccups early on with some technical things, but nothing crazy. I have not heard. Um, I know they did touch down and they did reentry. Um, I've not heard anything one way or another, but I'm assuming since I have not heard terrible, tragic news that they made it through, did they do the reentry? I'm really, apparently I'm not actually paying as much attention to this as I thought I was. I saw a lot of information about reentry, but I guess, I don't know for sure when that happened or is happening.  [00:05:05] Jesse Schwamb: I mean, by this point, when people listen to it, it'll be old news anyway, right? So  [00:05:09] Tony Arsenal: For sure. Yeah. And either, either it went terribly wrong and I'm gonna feel awful, or it went fine and I'm gonna feel a little silly for. Throwing a caveat that it went terribly wrong out there. But, um, it's cool. It's, it's amazing. I mean, I, I commented to my wife the other day and she's kinda like, yeah, maybe we should like, spend that money on people who are on the planet. I was like, okay, I can, I can buy that wisdom. But, um, there's something very cool and very Genesis, uh, one, ask Genesis one and two, ask about flying out into space and taking dominion over Yeah, for sure. Over a, a little ball of rock, uh, you know, uh, 25,000 miles away or whatever it is. Um. And, you know, I'm like an engineering nerd. I, I don't know anything about engineering, but I love watching YouTube videos that explain stuff like this. And  [00:05:52] Jesse Schwamb: me  [00:05:52] Tony Arsenal: too, all of the videos that have cropped up now about free return and how, like they're able to basically like do minimal burn on the thrusters to get into the right trajectory and then just like meet the moon in the place it's gonna be. And then the, you know, the moon's gravity captures it and whips it back around and then shoots it back towards Earth. And for the most part, they're able to do all of that with relatively minor, um, relatively minor energy output because they're just utilizing physics and gravity and math, um, to fly to the moon and come back. Yes. It's pretty crazy amazing. So, yeah. Amazing. And the photos of like the, the sort of like new versions of the Earthrise photos are really, really phenomenal. Um, they're crisp, they're clean, they're obviously like the best, the best actual pho photographic images we've had of the lunar surface. Um. And the, the far side of the lunar surface, which we get all sorts of like telescopic photos and things of this side of the lunar surface because it's tightly locked and is facing us at all times. We don't get a ton of really great photography of the far side of the moon, which is a big part of what this mission was, so,  [00:06:56] Jesse Schwamb: right.  [00:06:56] Tony Arsenal: Yeah. If you haven't seen the photos, I mean, they're out there, they're amazing. There will be even more available once we get back. You know, they, they're transmitting only the most stellar, amazing ones. Um, and, but they're taking, I'm sure thousands and thousands of photos and, um, so yeah, it's pretty cool. I'm affirming the Artemis two mission. Um. It's just amazing what, what people can do with common grace, you know? That's right. In insight into nature. Um, I don't know anything about the astronauts. I don't know anything about their religious faith or their spiritual life or anything like that. But, um, the people who design this, the people who fly it, they're just tapping into the truth that's present in God's creation. So good on them. Uh, either I'm glad they got home, wish they have a safe home coming, or something along those lines, I guess. I don't know.  [00:07:40] Jesse Schwamb: Yeah, you'll be happy to know that NASA is reporting that the four astronauts are an excellent condition after they landed in the Pacific Ocean. So  [00:07:47] Tony Arsenal: good.  [00:07:47] Jesse Schwamb: All, all appears to be well. And it says they have a giant SD card of pictures that's they've been taking. Yeah. And saving. I'm sure. They were just, they were just too big to send to over wifi.  [00:07:58] Tony Arsenal: Yeah. Like massive wideness. Yeah. I mean, I'm sure they have a ton that they didn't send because you know Right. Data rates to the moon are pretty high. Yeah.  [00:08:05] Jesse Schwamb: Ex. Yeah.  [00:08:05] Tony Arsenal: This economy is crazy. So  [00:08:07] Jesse Schwamb: Exactly. In this economy. Really In this economy. Yeah, exactly.  [00:08:11] Cosmic Worship Reflections [00:08:11] Jesse Schwamb: I think you're right. This is good. I haven't talked about this at all. It's hard not to get just stoked, even in the amateur way about the science, the technology, the physics of all this stuff, and then even the astronauts just being overwhelmed by what they're seeing. [00:08:24] Tony Arsenal: Mm-hmm.  [00:08:25] Jesse Schwamb: It's hard not to get pulled into that and think about the universe that God has created and find that there is something transcendent just, uh, by observing all of these things. Yeah. Like even casually, which I think shows, again, this is literally the, the heavens and the earth crying out for God, showing his immeasurable power and, you know, immortal nature. It's incredible that we can even see and be a part of some of these things. Just wild.  [00:08:49] Tony Arsenal: Yeah. Yeah, and I think it's crazy that they can get signals to the moon. I mean, I drive home from Dartmouth College and I go through half of the spot there, and I don't have a cell signal, but we can get images from the moon. Um, so yeah, it's great. It's great. Check it out if you haven't seen it. If you haven't heard about it, I don't know what you're doing. Uh, this is probably the largest major scientific advancement in our generation. Um, in terms of like big scale scientific enterprise projects. There's been a lot of really amazing technology that's been developed. But this is like the first big. Almost like risky kind of scientific,  [00:09:30] Jesse Schwamb: right?  [00:09:30] Tony Arsenal: I dunno. Gambit or I dunno, gamble that we've done in a long time. Big deal. I mean, big a lot. Deal of things. Deal. Nothing went wrong. Nothing ma major went wrong. Praise God that they all got back to the planet safely. Right. But, um, a lot of things could have gone wrong, uh, and they didn't. So check out the photos, check out the scientific data they're gonna get. I mean, I'm sure they've got all sorts of information about the way the, the, the space ship moved, all of that stuff. It's gonna be really interesting to see kind of how this all comes about.  [00:09:56] Jesse Schwamb: Get some worship on, right? Yeah. I mean this is what a one, a thing to be reminded about how big and how glorious God is. [00:10:01] Tony Arsenal: Yeah.  [00:10:01] Jesse Schwamb: And, and to realize, like you said, the risks of this exploration. And this is God again, creating all of this outta nothing. Why? Yeah. Just absolutely wild. Incredible.  [00:10:12] Tony Arsenal: Yeah. Yeah, for  [00:10:12] Jesse Schwamb: sure. Blown away.  [00:10:13] Tony Arsenal: Yeah. What about you, Jesse? What do you have for us?  [00:10:15] Bayes and Predictability [00:10:15] Jesse Schwamb: I got affirmation. It's equally nerdy, and actually this is as is always the case. This is why one of many reasons I miss you is it, it dovetails so nicely, so I'm affirming with a book. It's called Everything Is Predictable, how Esy and Statistics Explains the World. It's by a guy named Tom Chivers. I know this sounds super nerdy, but hear me out on this because Thomas Bayes, if you don't know this guy is first kind of like a wild and interesting guy, but this whole theory he put forward is super interesting. And this book is not like a mathematics book. It's like reads almost like a statistical thriller, which as it came outta my mouth, realized it was not maybe more ingratiating. I could have chosen better words than statistical thriller. But Thomas Bayes was alive in the 17 hundreds. And what's interesting to me at least about him, is he was an English statistician, who was a Presbyterian minister actually. He was a non-conformist and his, this whole theorem that he developed was actually published after his death. And the non-conformist part is super interesting. It's all in this book, even some of his different theological ideas. But because he was non-conformist, it basically meant like he couldn't learn. He was kicked out of all the English universities. He had to go to Scotland. Even all of that shaped how he came up with this particular theorem. But the gist of it is. Rather than treating like probabilities, as we think about it as this fixed frequency, you know, how many times does this thing occur? He argued and realized that it should represent a degree of belief and then you would update that belief rationally as new evidence comes in. And I know that sounds super quaint, but this is like what machine learning is based on medical diagnosis. A lot of like space travel is based on this in terms of understanding uncertainty and systems spam, all of that stuff. Here's an example, I think Tony, because we are, we have to carry forward with the top 50 medical podcast thing, right? We've got going on here. Lemme just give everybody an example of why you need this and why you automatically think this way. So. Statistics is really important, especially in medical testing. This was really prevalent in during COVID. So there's two ways that you can describe how a medical test performs you. You know this already, Tony, you're an expert. So one would be like sensitivity. So like how AIG  [00:12:19] Tony Arsenal: not an expert.  [00:12:20] Jesse Schwamb: Oh, you're definitely an expert in testing. Here we go. So one would be like sensitivity. How good is the test at catching people who are sick? So if you're sick, you, you want the test to identify that, that you're sick. That's sensitivity. So a test with a 99% sensitivity is gonna correctly identify 99 out of a hundred people who are truly sick. It always gonna miss one person. It's a false negative. The other half of that coin is something called specificity. So if sensitivity is all about catching the people who are sick, specificity is gonna say, how good is the test at clearing people who are not sick? And so a test with 99% specificity, you might have correctly guessed, is gonna identify or clear 99 out of a hundred healthy people. Now if you have a test. Both of those 99% sensitive and 99% specific, you might be thinking, that is the dream. That's exactly what I want. That that test is gonna be so precise and accurate. How could my intuition fail me? But this is the thing. It actually fails all the time, and here's why. Let's say that. You go out and you screen a group of people, a general population for a rare disease that affects one in a thousand people. One in a thousand people, rare disease. So if you screen 10,000 people from the general population, that means that truly only 10 of them are going to have the actual disease. I'm not gonna do all the math 'cause it'll, oh, this is already making for amazing podcasting. But here's the bottom line. That test, which sounds so good on the face, is going to identify 109 people as truly sick or truly having disease. But the problem is that only 10 of them actually have it. That means that only there's, it only has a success rate of 9%. There's only 9% chance you actually have the disease, but it's falsely identified. The short end of this is Bayes corrects that problem. He fixes it with his theorem so that we get to the right number of people. That's what's called like a base fallacy rate. It's not taking into account that really only 10 people should have this particular disease or this sickness. So I know that's sounds super nerdy, but so much of our lives are based on this. We have a prior belief or a prior set of things that we understand about the world. And then as evidence comes in, we refine that. That sounds so normal and normative, but it's revolutionary in this book actually. Bayes versus what's called like frequentist or frequent, um, probability is like hotly debated. People actually throw down over this theorem. So it's a really fun read. Go check out. Everything is predictable. Al Bayesian statistics explains our world. It really is for everybody. And then you can impress your friends with all the statistical pross you're gonna have when you're done reading it.  [00:14:56] Tony Arsenal: Like the medical administrator hat that I can't always take off is like, why would we screen 10,000 people? Are, are they all symptomatic? Are none of them symptomatic? But suppose it doesn't really  [00:15:08] Jesse Schwamb: matter for the example. That's a great, so generally what happens here is, let's say it's like some kind of rare form of cancer, unless you use Bayesian statistics, what you'll find is you'll get these false positive rates. So these tests do use Bayesian statistics. It corrects, in other words, for this problem. So there might be a lot of people that are gonna screen for this because if you, you wanna know if you have it, but you don't wanna get it wrong and say that you do. So this ensures his approach ensures that you get it. Right. It's wild. Fascinating stuff.  [00:15:34] Tony Arsenal: Yeah, and I would think actually, you know, there's probably, there's other mechanisms as well where they would, where they would sort of screen out. People that shouldn't be tested or help identify false negatives, false positives. Um, but yeah, that's, that's interesting. I probably won't read that book, but it sounds like an interesting read. I just don't have a lot of room on my A TBR shelf.  [00:15:55] Jesse Schwamb: Yeah, listen. That, that's fair.  [00:15:57] Goodreads DNF Update [00:15:57] Jesse Schwamb: By the way, here's like a, a side affirmation. I think you and I both share speaking like books and cataloging books. If you use Good Reads, good Reads. Right. Finally adding a list of the Do Not Did Not Finish book. That's fantastic. This, this might be an example for some people, so pick it up and even if you don't have a place for it, guess where you can put it on the did not finish list. Yeah. Good Reads.  [00:16:16] Tony Arsenal: That's finally, that's one of those like, like why didn't they add that 15 years ago? Kind of an updates and you get the email and they're like, we're so excited to introduce the did Not Finish thing. And we're like, yeah. Like of course. Like, duh. It's likes, like, we're proud to introduce that. Your keypad now has a zero on it.  [00:16:36] Jesse Schwamb: Right. So  [00:16:37] Tony Arsenal: yeah. I'm, I'm excited about the DNR, um, the DNF, um, I'm so excited. I can't even remember what it's called. Yeah. The shelf. But, uh, very, very useful. The DNR list  [00:16:47] Jesse Schwamb: is a diff it is a different list. Speaking of medical things, it's a different  [00:16:50] Tony Arsenal: list. Yeah. Yeah, that's definitely a different thing. Usually it's not a list. It's a list of one in most cases.  [00:16:56] Jesse Schwamb: Exactly,  [00:16:57] Tony Arsenal: yeah. You can't put other people on your  [00:17:00] Jesse Schwamb: DNR  [00:17:00] Tony Arsenal: This,  [00:17:00] Jesse Schwamb: I suppose. Yeah, I should clarify that. You can really, you can only really put yourself, or I suppose somebody for whom you have that kind of authority over on that list, but I was thinking that more from like a medical perspective, that somewhere there would be a database in which there might be a list of DNR. I don't know.  [00:17:15] Tony Arsenal: Yeah, maybe. I don't know. I'm not sure. Probably there was at some point, but I think with medical chart technology now, that's probably like a. A moot point. Yeah. They don't need to be able to like cross reference a master list anymore. They just look in the patient's electronic record. We're really like in the weeds here. You can tell it's been a while since I've, I've podcasted. I don't really remember how to do this.  [00:17:35] Jesse Schwamb: This is great.  [00:17:36] Segue to Matthew 20 [00:17:36] Jesse Schwamb: I think at this point we try to make some kind of awkward segue that is mildly successful. Again, probably has statistically like a 20 to 27% chance of being successful and really hitting the mark. Yeah. So do you have anything that's gonna move us into this?  [00:17:49] Tony Arsenal: Yeah, I mean, I feel like you've been podcasting for the last several weeks without me and I've been working hard and now I'm kind of coming in as Johnny come lately and we're gonna get paid the same amount so. Even though you've worked harder for longer and I'm coming in late to the game here. [00:18:03] Jesse Schwamb: Oh man. Ple loved ones. Please tell me you got that. Please tell me you got all of that. That's, that's what you show up for here. Yeah, that was  [00:18:10] Tony Arsenal: a deep cut.  [00:18:11] Jesse Schwamb: That, that was beautiful. And I think leads us right into Matthew 20. So I think we've got at least 16 verses to get through here. Maybe again, if we're gonna keep a statistical theme here, something about engineering and math, all that stuff, we'll let everybody else pick the over under and whether or not we're gonna get through this and how many verses that's going to be. But at this point, we might as well begin.  [00:18:32] Tony Arsenal: Yes. Yeah.  [00:18:33] Read the Parable [00:18:33] Tony Arsenal: I'll start by reading. Uh, we're here in Matthew chapter 20, the first 16 versus this is the parable of the laborers in the vineyard and it reads. For the Kingdom of Heaven is like a master of a house who went out early in the morning to hire laborer laborers for his vineyard. After agreeing with the laborers for a denarius a day, he sent them into the vineyard and going out about the third hour, he saw others standing idle in the marketplace. He said to them, you go into the vineyard too, and whatever is right, I will give you. So they went, going out again about the sixth hour and the ninth hour, he did the same. And about the 11th hour, he went out and found others standing. And he said to them, why do you stand here idle all day? They said to him, because no one has hired us. And he said to them, you go into the vineyard too. And when the evening came, the owner of the vineyard said to his foreman, call the laborers and pay them with their wages, beginning with the last up to the first. And when those hired about the 11th hour came, each of them received a denarius. Now, when those hired first came, they thought they would receive more, but each of them also received a denarius. And on receiving it, they grumbled at the master of the house saying, these last worked only one hour and you have made them equal to us who have borne the burden of the day and the scorching heat. And he replied to one of them, friend, I'm doing you no wrong. Did you not agree with me? For a denarius, take what belongs to you and go, I choose to give the last worker as I give to you. Am I not allowed to do what I choose with what belongs to me? Or do you beg, do you begrudge my generosity? So the last will be first and the first will be last. Now I just wanna head this off. I did bite my tongue earlier and I probably am lisping and this is like a running gag. We thought that we'd resolved it. Uh, so if you hear me stumble over my words a little bit, it's just, it's just the struggle bus today.  [00:20:24] Jesse Schwamb: Listen, this is the, these are like the real things we have to deal with when the podcasting, like the real threats, the real injuries. I appreciate you like working through it. Like you just get back up and you walk it off with your tongue.  [00:20:35] Tony Arsenal: Yeah, my, my, uh, my podcasting hiatus was actually just a recovery of the last time I bit my tongue. I just needed a couple weeks to, no, I'm just kidding.  [00:20:43] Jesse Schwamb: Yeah, we didn't wanna say.  [00:20:44] Tony Arsenal: Yeah.  [00:20:44] Kingdom Fairness and Grumbling [00:20:44] Tony Arsenal: So, Jesse, this is a, this is a parable that follows right on the heels, um, of kind of everything we've been talking about. And I think as we go through these parables and we look at them and we, we sort of pick them up and we look at the different facets of them, we sort of compare them to each other. We kind of, we kind of place them in their context really. They all have basically the same theme, right? Like they're all kind of circulating around these same topics. In this parable, it's circulating around this idea that, um, the, the owner of the vineyard, the master of the vineyard, is allowed to pay the people he employs whatever he wants. And as long as the payment that is due to an individual is received by that individual, then what other people receive and how they receive it and how hard they've worked and how hard they didn't work. That's really not germane to whether or not the, the laborer received a fair wage, uh, in the first place. Right. So we're, we're circling around themes of kind of fairness of, uh, of sort of resentment, I think for resentment at the master's generosity, which has been a big theme in previous ones. So this will be good for us to expand on. There's always little nuggets and kernels of things that are different from other parables, and then it's interesting to always see the ways that they kind of line up and, and tell us similar things.  [00:21:57] Jesse Schwamb: And this parable is unique to Matthew. Yeah. And it does function as this exposition or expansion of what Jesus says in chapter 19 where it says, but many who are first will be last. And the last first, which is repeated with this lovely like inverted emphasis in, at the end of this as you just read. So it belongs to this like interesting cluster of teacher teachings on discipleship and reward nature of the kingdom of God. And we've, we've spoken a lot about that. I think I was just reminded of this as you were, you were. Reading this, I feel like I remember this from some teaching, like this parable is kind of like a unique chiasm that's anchored on the landowner, sovereign generosity, which you brought up. And then there's the complaints of the first hired, which is mirrored by the late comers vulnerability. And then the landowners, two speeches which divide everything, kind of provide sandwich and the like, the theological climax. It does start in that really familiar way, which we've gotten accustomed to thinking about that introductory formula of the kingdom of heaven is like, and it signals of course that what follows is not gonna be a lesson in economics, but it's gonna use all this economic language as theological disclosure for how God's kingdom operates. And it starts again, like you said, with this master of the house, which to me seems. Pretty clearly like a, a God figure himself. Yeah. It's, that's kind of like a reoccurring mathian image. I think. So we've got this vineyard, which of course has all this symbolism, steeply rooted in Israel's covenant imagination and evokes God's people and his redemptive labor among them. So, man, now that I'm saying this all loud, is this thing like super pregnant with all kinds of like imagery and meaning?  [00:23:27] Tony Arsenal: Yeah. Yeah. And you know, it's, it's always good to remember, although parables have kind of some parables, most parables have sort of distinct discreet, symbolic elements where like, this represents that this represents that almost in an allegorical form. And, and in some cases, like purely in allegorical form, where it's like pilgrim's progress where each, each individual, each entity, each location each represents some sort of symbolic value. But we have to remember that when, when it says the parable of the kingdom of heaven is like the master of the house, it's not just like the master of the house. Yes. Right. It's like this whole scenario. Yes. It's, it's like. Blah, blah, blah, blah, blah. It's like everything that follows, it's like the entire, um, the entire paree here. That's what the Kingdom of Heaven is like. And one of the things that I think is striking about this is the kingdom of heaven is like some people complaining, like the people complaining about, some people are getting the same wage for less work. Um, that is part of what the Kingdom of Heaven is like. So I think we sometimes think of, of. The kingdom of heaven in, um, in the parables, we think of it as though God is just saying, this is what heaven is like. Right? Jesus Just saying like, this is what heaven is like, but the kingdom of heaven, that language is broader than what we normally would say, uh, is. We're thinking of heaven, like in the, the spiritual abode where God lives and the angels live. Um, where, where the departed saints are waiting for the resurrection, the kingdom of heaven is, is also inclusive of the, the sort of like. Time now between the victory of Christ on the cross and the consummation of the kingdom and the last day, the kingdom of heaven is inclusive of that time period too. And so this parable sort of situates us. I think it situates us in that pre consummated state where we're talking about what it's like to be a part of the kingdom of heaven here and now in our fallen state, but still solidly in the kingdom of heaven. 'cause there's not gonna be any complaining or grumbling about God's justice in God's fairness once we're in the final resurrected state. Right? Sure. Nobody's gonna be looking back and be like, yeah, you were way too gracious for that guy. Nobody's gonna be playing the Jonah part when we're all resurrected and we're worshiping for, for all time going forward. So this parable, because there are elements of. Dissatisfaction or elements of grumbling or complaining similar to like the, the parable of the prodigal son. There's this sun figure, the, the older sun figure who like is just a bonehead and doesn't get it. Well, that can't be talking about the people who are in the resurrection kingdom in the final kingdom. It's gotta be talking about people who are still awaiting the resurrection of the body and who are still not yet. Uh, and even in, in that parable, the, the older son doesn't even seem to be a figure who's, who's regener. Maybe he does become regener at some point in the future, but he doesn't seem to be. In, even in God's kingdom, he doesn't seem to be, even among God's people, he's consistently placed outside of the field. You don't even know he exists until Nick halfway through the parable. This is similar in that there are these workers, they're receiving their wages and some of them are, are outwardly dissatisfied and grumbling against the master of the house. Um, so I think if we think about parables as describing heaven rather than the kingdom of heaven, we can lose sight of, of what's actually being said in a lot of them. [00:26:50] Contracts Versus Grace [00:26:50] Jesse Schwamb: Yeah, that's really good stuff because it strikes me that there are like, strangely, two groups here mentioned, I, I find this really kind of fascinating. We, I think we should talk about this, like the first group has like the most formal agreement, it's almost a legal contract, right? Various was like a standard day laborers wage sufficient mostly for subsistence. And so that detail seems theologically loaded to me. These workers relate to the landowner on the basis of a contract and what is owed. And so their claim at the end of the day will be exactly that. They're owed something and they know it, and that sets up Then this contrast with a second group, which is mostly all about grace because by the time we get to that third hour, like. Approximately like 9:00 AM then we're beginning this pattern repeated at the sixth and the ninth hours. And crucially, for those workers who go out, go out and get recruited, there's no wage that's specified for them. Only the promise of like whatever is right. And so they enter the vineyard, not on the basis of a contract, but on the basis of like the owner's word and character. And that seems to be like more of a picture of trust and not, not calculation. Yeah. Separate than like the first group. And that marketplace, idleness, as I read this, doesn't imply like laziness because verse seven clarifies like they just had not been hired. Right? They were overworked, they were unemployed. They were marginalized. So it does set up, like you said, everything you just talked about, about the kind of this, I like that. Like the Jonah, the Jonah whiners or whatever, like yeah, they want to complain about this, right? There are, and there are two, two separate groups that have kind of been brought into the fold, not under different terms or pretenses, but differently. [00:28:17] Tony Arsenal: Yeah. And I think too, bear's saying, um. Although there are elements of parables that are very, very directly applicable. Mm. We shouldn't read this as though every, every specific thing in the parable is not a parable. Right. Right. I think we can look at this and we can go, you know, you can read this in a way where, oh yeah, there's some people actually earn their, earn their wage, they earn ary. Right. It's a fair contract. And they work all day and he says, well, I'm gonna give you what's right, what you, what I owe you.  [00:28:45] God Owes Nothing [00:28:45] Tony Arsenal: The reality is God doesn't owe any of us anything. Right? Right. He owes us wrath and judgment and destruction. And so even, even the people who are the hard workers in the kingdom of God don't merit and never could merit, um, to, in a certain sense, in a strict sense and stick with me before you send your, your angry emails in a real strict sense. Even Adam couldn't merit. What was, well, it was guaranteed to him, according to the Covenant of Works, God had to condescend to make the covenant of works in order for Adam to have any sort of fruition of his blessedness. So there there's no natural obligation, strict obligation that God has to reward the work of his creatures because nothing they could do could ever be sufficient enough to obligate him. So the, the obligation of himself, and that's, this is where I do think this is strong, the fact that he obligates himself to these workers to give them their denarius after a hard day's work  [00:29:37] Jesse Schwamb: exactly  [00:29:37] Tony Arsenal: is itself. A covenantal, um, contractual, yes. But I actually read this as sort of a covenantal thing and the, the strange part is that the people don't recognize the sort of semi gracious covenantal nature of this. Yes.  [00:29:50] Grace In The Hiring [00:29:50] Tony Arsenal: I think, um, you know, there have been times when I, where I've been unemployed, um, not for very long. Now, I know some people face unemployment for a lot longer than I ever have, but I know there was times where I was, I was looking for work and someone would say to me like, Hey, you know, my, my, my lawn needs to be mowed. Could you come over and I'll, I'll give you 25 bucks to mow my lawn. It's a small lawn. Um. That's a gracious act in most cases. Right, right. Um, yes, I'm performing a task. Yes, they're paying me, but they didn't have to offer me that work. They didn't have to offer me that job, especially when it's something that like they could have accomplished themselves. They could have just done it themselves. Um, so I think there's an element of that here, that there's, there's a condescension of the master to these workers, to these laborers who are not part of his household. These are not, they're not slaves. These are not people who are part of his household, who are regular employees. These are people that he goes out into the market to, to find and to hire. And as we see some of, some of these mark, like the difference between the ones that are hired and the ones that are not hired until later in the day, the parable's not super clear about what it is. Just that they're not hired, it doesn't say the lazy ones were left there. The ones were exactly, that were ugly or had like limp legs or like just couldn't cut it. It just says like there was some that didn't get hired. Um, so there's a gracious element of this, and that makes the recognition at the end or the lack of recognition at the end by these full day laborers, the, the sort of like recognition, this, this entitled ness, um, that actually makes it all the worst. It's like the people who are outwardly attached to the covenant of grace. Um, I know all the Baptists in our, our group, their heads just exploded, but like are outwardly attached to the covenant of grace, um, who wanna somehow complain about like the graciousness of the covenant of grace that they're outwardly attached to it. It's just sort of like a form of, of theological and temporary insanity, I think. And that's what we see on full display here.  [00:31:40] Jesse Schwamb: It's definitely all grace. You're right that nobody's gonna get injustice right in this parable. And I think that's definitely exemplified the further out you go in this hiring order. [00:31:49] Eleventh Hour Mercy [00:31:49] Jesse Schwamb: So by the time you get to 5:00 PM which is pretty extraordinary, right? Only really like one hour remains before sense, right? It's the end of the working day.  [00:31:56] Tony Arsenal: Yeah.  [00:31:56] Jesse Schwamb: You can imagine like these guys who are being hired at the hour probably can contribute very little in the last hour of the day, right? But this owner goes out and hires them and no agreement is stated whatsoever. It's just pure grace. The landowner's question, why do you stand here idle all day? I think to your point, underlies their vulnerability. They were not idle by choice, presumably. And so I think we rightly here in this, like a foreshadowing of those who are called the late in redemptive history, Gentile sinners, the seemingly least qualified for kingdom membership. All of that I think is at play and it's all, it's getting this lovely setup of all these groups to help us understand what that kingdom is actually like.  [00:32:33] Tony Arsenal: Yeah. Yeah.  [00:32:35] Reverse Payroll Setup [00:32:35] Tony Arsenal: And then we have this, um, this is where the sort of dramatic tension turns, right? The end of the day comes and, uh, the master calls the, the people that he brought last, right? He calls the people who'd only been there for an hour and he starts to go down the list of the people who, the people who were last, and the people who came in next. And the people who came in next, right? And the workers who had contracted at the beginning of the day. Um, they're watching this happen and they're kind of going, oh, this is gonna be good. Like, that guy's only been here for an hour and he got a denarius. You know, the logic is probably like, I'm gonna get 12 denarius, like I'm gonna go 12 days worth of work. Um, because I think there's an assumption on their part, um, that the master's fair that he is, he's providing an equitable wage. Um, of course the master is fair, but he's providing an equitable wage that's commensurate with the work delivered. A delivered, delivered, right? And that, that's the key to this parable.  [00:33:26] Merit Mindset Exposed [00:33:26] Tony Arsenal: I think the expectation that God. Helps those who help themselves. Right? God rewards those who put in the hard work. God. God provides blessing or salvation according to the merit provided by the one who's being saved. That perspective is what's on full display here. Yes. By the people who are, uh, the ones who contracted for the full day. They're not thinking about the covenant that they have with this person or the contract they have with this person. They're not thinking about the fact that they agreed to work for the day in order to earn a day's wage. They're thinking about how this actually is gonna work out great in their favor. They're looking at this as a strictly merit-based kind of a, a thing. And you would think that like when the, the one hour people come in, they get a denarius, and then the three hour people come in and they get a denarius. You'd think they would pick up on it at some point, but then in the course of the payroll, it doesn't seem that they do. They still get to the bottom of the list and think they're gonna get more compared to the other people who all got the same.  [00:34:22] Jesse Schwamb: Yeah, that display piece is critical to this. It is like complete setup. Like you can imagine he, the landowner calling everybody together at the end of the day and they're all standing around. Some of them are exhausted because they've again born all their work in the heat of the day on their backs. They're tired, they're dirty, maybe they're exhausted. And he starts in this reverse order. And by the way, we should note that there is something here that's beautiful in that the law, the landowner is law abiding because right evening payment is mandated in the Torah. So we see all this taking place as to fulfill the law in some ways. But the reversal of the order that last of first is like such deliberative and good narrative storytelling and staging, isn't it? 'cause it ensures that the first hired workers are going to witness the payment of those who work the least. And if without that order, if you just did it the other way around, the more a crisis of the parable disc like completely goes away.  [00:35:10] Tony Arsenal: Yeah.  [00:35:10] Jesse Schwamb: So this execution of the payment at the owner's will, it just shows that he has. He's completely independent. His sovereignty belong. The sovereignty belongs to the master alone. And so this 11th hour workers receiving a full day's wage for one hour of work, that's like an act of sheer generosity. It's not proportional justice. And I think as reform, people, maybe all of us at some point have had this conversation about predestination and justice and mercy. And again, really I think putting a crowbar between this idea that nobody is receiving injustice, but some are receiving mercy and grace. And here these first hired workers seeing this form, like you said, this expectation that they're gonna receive more, like you said, where that came from. Yeah, it's just them, right? It's purely manufactured in their own reasoning. It's not anchored in the covenantal promise and certainly not witnessed in the grace that they should be receive, like perceiving as the payments get doled out, like sequentially moving in their reverse order toward those who have worked the longest. But their expectation reveals that they have fundamentally misread like the landowner's character. They're still operating in the register of a contract and not grace.  [00:36:16] Tony Arsenal: Yeah. And you know, I think to sort of lock this covenant covenantal frame and sort of like lack of recognition of the covenant into place too, when you look at the language of this parable, um, and especially kind of what it's following up on, it's coming on the heels of this interaction with this rich, rich young ruler who comes in and he thinks that he's gonna earn eternal life by keeping the commandments. Um, and, and he, he has this outward sense or this outward display of pty. He's calling Jesus good. He's saying he, you know, he keeps the commandments, Jesus doesn't even disagree with him actually, that he has connect. Yes. You know, I think it's implied that, well, of course you haven't, but he, he still is graciously trying to like, convince this guy, no, you actually need to abandon your self righteousness and, and pursue and follow me. Um. But this is a parable where like other people are listening, right? There's other witnesses. This isn't like the rich young ruler came to him in the middle of the night, like Nicodemus. This is something that's happened on PO on in the public. So we can anticipate that the Pharisees and the Sadducees and the scribes and the lawyers were all aware of this. They may have been there, but they were at least aware of this happening. And I think there's some language in here that is actually directed at those people.  [00:37:30] Grumbling As Accusation [00:37:30] Tony Arsenal: And, and here's where it comes in, is you get to verse, um, we'll start reading again at verse nine. It says, when those hired about the 11th hour came, each of them received a denarius. Now, when those hired first came, so we're referring to the people who are hired at the beginning of the day. Now, when those who were hired first came, they thought they would receive more, but each of them also received a denarius and on receiving it, right? So this is as, this is, um, uh, just unbelievable as they're receiving the denarius on receiving it, they grumbled at the master of the house. Now, just the way that I read that and said the word grumbled tells you that that word is really important here. Yes. If you look at this Greek word. And you compare it to the, the word, the usage of this word in the, the, um, Sept. Yes. Which of course is the Greek translation of the Old Testament. This word most commonly appears in the wilderness wandering accounts. [00:38:22] Jesse Schwamb: Yes.  [00:38:23] Tony Arsenal: Right. And the, the primary sin of the Israelites during the wilderness wandering was grumbling against the Lord. And this grumbling against the Lord in that context is not just a general complaining, right. It's not just like a, a sort of like a, a general dissatisfaction or like murmuring. This isn't like water cooler frustration about your boss. The grumbling in the Old Testament in this context is a covenantal accusation, right. So this is tied to the, the accounts where Moses first is told to strike the rock, and he does so when the water comes out, and then second is told to speak to the rock, but he strikes it. I won't go into all the details, but the scene that's being, being displayed there is the people come, they accuse the Lord of abandoning them into the wilderness. And this scene where Moses is set up on the rock and he strikes the rock, that scene is a judicial scene. The people have filed a covenant accusation against the Lord, and in reality, it's the people who have been unfaithful. But the Lord standing in the place of the rock is the one who is struck, right? Jesus was the rock in the wilderness from which the water came. Paul says that in First Corinthians, right? So this language of grumbling in this is not just, they're not just complaining about the fact that they didn't get what they thought they were going to, they're questioning the veracity of the covenant that was made. So they're, they're still locked into this merit-based. This merit-based idea even more than it seemed at first, right? There's a logic to the idea that like, oh, if the, the master is actually paying a wage of one denarius for per hour, like there's a logic to that. But it's not just that they're saying, and this is, this explains the response of the master. It's not just that they're saying like, Hey, wait a second, like the wage rate that you're paying is not right. They're saying you have violated the terms of our covenant in the way that you have paid us. 'cause it's upon receiving it that they complain or they grumble and the master says more or less like, Hey. You agreed with me for one Denarius, I'm giving you what you've earned. I'm giving you what you agreed on. Why don't you take it and go. So the answer is not to try to justify why he is free to pay these other people more, or why he's free to pay these people a perceived less. The answer is, again, they're complaining against the covenant. He is bringing it back to the covenant saying, well, here's what the covenant relationship was. You work for the day. I give you Denarius. We're square here, we're on the same page. We've fulfilled our covenant obligations, and you've received your reward for that. So I, I think that's another thing we have to lock in here is this is not just a general idea of like unfairness that's being presented. This is not just a general idea that people are saying the master of the house is unfair. They're saying he's covenantal. Unfaithful. Right? That's a pretty big accusation.  [00:41:09] Jesse Schwamb: Yeah, that is, thank you by the way, for completely stealing the whole tugen thing from me. Like I was just going hot to Tugen to find that reference. And now all I can do is add to it. So that is from at least one of those occasions, a number 16, and I just wanna read the verse. This is 16 six. So Moses and Aaron said to all the sons of Israel at evening, you will know that Yahweh has brought you outta the land of Egypt. And in the morning you will see the glory of Yahweh for he hears your grumblings against Yahweh. And what we are that you grumble against us. So I'm totally with you. This is not subtle. The workers first complaint here, the first workers' complaint is like theologically serious. Uh, I think that's what you're hitting us on. Like it charges the owner with injustice. Right. And as I read it, the grievance has like two layers or two parts, I would say. One is this comparative part, which is basically saying, you made us equal to them. Right? And the second be like a meritorious part, they have worked harder and in worse conditions. And that's why they say things like, it's, it's all inflammatory language, isn't it? Like the scorching heat emphasizes like the real bodily cost and their complaint. I think if we're honest, it's not irrational, but it's spiritually revealing at least because Right, they believe their greater effort, mayors greater reward and they resent that grace shown to others. So like you said, they're bringing forward a very serious grievance and it's, it's not just like, Hey, we think maybe could you give us a bonus? Right. But that is a matter of faithfulness. And in fact, like as I'm looking at this tugen here, shout out to logos Bible software. And I'm saying that that verb that we're talking about in Exodus 16 is in the imperfect tense. So this is, they kept on grumbling and it is like an an echo of Israel's murmuring in the wilderness, which I presume like Matthew certainly had intentionally used there or had that view in part casting these workers as the same types of those who relate to God through entitlement rather than gratitude. So it's like insults upon insult here, but it is to emphasize this fact that it's no small accusation, it's not subtle, it's meant to be in your face. They're coming in hot with this and they're making a big deal about it.  [00:43:16] Tony Arsenal: Yeah, and again, I think like underscoring the covenantal nature of this is so key. And I think, you know, when we look at this, we really have to land that this is not just saying. Your wage structure is not right. 'cause and, and we gotta remember, they weren't there when the master went and made this bargain, or, you know, brought these other workers into the vineyard. They weren't there to hear what covenant or contract he did or didn't make. And as we've commented, they didn't, he didn't even make a covenant with them. He basically just said, I'm gonna put you to work and I'll pay you what's fair. I'll pay you what's right. Um, and they went, okay, you need the work and thank you. Like, I think, I think that's kind of like the, the scene here is they're standing there. They recognize they're not gonna get a wage for the day, especially these ones that he's coming in at the 11th hour, they're not gonna get a wage for the day. And as you said, these are subsistence workers. Right. These are people that if you don't get a wage, and this is the, the grounding of the Old Testament, um, the Old Testament command of, of paying at the end of the day is that if they don't get their wage, they're not gonna eat. They're not gonna have food, they're not gonna have the money they need to survive. Um, so he comes in and he basically says like. You don't have a job that's not gonna be good for you. I'll take care of you. I'll, I'll give you a job and I'll take care of you. And the ones who are complaining and grumbling, they have no line of sight to that process. That, that's right. They make a lot of assumptions about the, and this is, goes back to, um. The parable of the talents, which we haven't really talked about yet. The, the, there's a lot of assumptions about the nature of this master that the, the contracted or covenanted day laborers are making that don't turn out to be accurate. Right. They, they assume that he's working, as you've said, that he's working on this one-to-one, you know, quid pro quo. You do this, I do that kind of a, a methodology and he's actually operating on a basis of a much more. Basic, uh, grace principle. Uh, and again, even, even the principle of hiring these original workers and covenanting with them is gracious in the sense that he didn't have to hire them. Right. So, so all along the way they're, they're, it's like the epitome of looking a gift horse in the mouth.  [00:45:24] Jesse Schwamb: Yes.  [00:45:24] Tony Arsenal: They've been hired, and so yes, it is right for them to expect their, um, to expect their wage, whatever that wage might be. But they, they are misinterpreting the idea of what the wages are and how the wages are to be delivered. They're, they're applying, this is actually a lot like job's, friends, right? Their, their logic is not actually all that bad, but they have, they have missing parts of the picture that makes the logic. Apply differently in this particular situation. They think that this, this master works on a strict merit-based. You do X amount of work, you receive X amount of money. And this master is actually more functioning on this covenantal principle of, I'm gonna pay you what's right, regardless of what, what work you've done, which, what work is actually owed to you. And the master makes these, this agreement with these other workers to just say, go into the vineyard and then when the evening comes, I'll pay you. Right. Well, he intended to pay them what they needed to survive, regardless of how much work they provided. Right? So they're all, even though there's a formal contract to say these, this group works for the whole day and this group, you know, and, and they receive one day's labor, at the end of the day, he's graciously providing another day of survival for all of these people, for the work that they're, they're putting forward regardless of how much they actually contribute to his bottom line. [00:46:41] Owner Defends The Covenant [00:46:41] Jesse Schwamb: And we see that in verse 13, where the landowner gives his defense, you know, it says. He and he replied, friends, I'm doing you no wrong. Did you not agree with me for Denarius? Now the address, because now I'm deep in the Greek Tony. Here we go. So the address I'm seeing in, uh, again, shout out to Locus Bible software, it, this use of friend is not like the warm fellows, but like a more formal or distance term of address. It's used elsewhere in Matthew. But I think the point here is that the owner's first line of defense is this contractual point, which you're saying. I have not wronged you. He's kept his agreement precisely. No injustice has been done. And that's crucial. The owner doesn't re appreciate justice. He actually fulfills it. He obligates himself and he fulfills that obligation. And what the worker receives is exactly what was promised and exactly what is due. And so by the time he gets to verse 14 where he says, take what belongs to you, and go, I choose to give to this last worker as I give to you here. I think this is like the theological beating hide of this whole bad boy. Yeah.  [00:47:37] Jesse Schwamb: The landowner explicitly invokes his will, his sovereign freedom to do and to give as he pleases, which is exactly how God behaves. It's not a negation of justice, but this declaration of something beyond justice, it is grace. He exercises his freedom and generosity to those who had no claim, and the command, take what belongs to you and go is, is kind of like a world dismissal, like, like you were saying. Yeah. We're in the courtroom. He's like, I, I've ruled on this already. Like, bring Brian, bring your grievance. Here's my ruling. Take what you have and go. Their grumbling has revealed that they're not celebrating the kingdom. They're actually grieving it. So yeah, you know, I think original invocation of like Jonah is right on the money. It's basically like, are are you mad enough? Yeah, I'm mad enough to die. Like, how dare you give me, give me this great shade and then take it away from me. Yeah. And in some ways this is even worse because what they have been given has been that were promised to them, was given to them, and they get to retain and God says, go, or the landowner as God says, go now and take what is yours. Take what I've given to you graciously. But your point that like what supersedes that, the antecedent to all of that is still God's covenant keeping, covenant making promise, making, right? That sets the whole thing up. But I love this idea that, you know, I will choose, it's my desire, it's language of divine volition. And of course the reform theology, this single verb resonates with the entire doctrine of election. It's God's free, sovereign, and gracious will to bestow blessing without reference to merit, like praise his name.  [00:49:00] Tony Arsenal: Yeah. Yeah. And then we come to kind of the close of this parable, right? And this is, this reall

The Gospel of Matthew presents Jesus as the long-awaited Messiah and King to a Jewish audience after 400 years of silence between the testaments. Beginning with a revolutionary genealogy that includes five women with scandalous backgrounds, Matthew shows that Jesus came to create a new family for the broken. The book is structured around five major teaching sections that echo the Pentateuch, including the Sermon on the Mount, kingdom parables, and the Great Commission. Matthew contains more Old Testament references than any other New Testament book, deliberately connecting Jesus to Jewish prophecies and expectations. The Gospel concludes with the cross, resurrection, and Great Commission, challenging readers to submit to Jesus as King and live according to His upside-down kingdom principles.

Friendship: Built, Broken, Restored 1 Samuel 18:1-4 Message SlidesFor the bulletin in PDF, click here. 1. Friendship Built (1 Sam 18:1-4)-True friendship is built on shared values.-True friendship is built on selflessness.2. Friendship Broken (1 Sam 18:8-15)-True friendship breaks apart because of selfishness.-True friendship breaks apart because of deep anger.3. Friendship Restored (John 15:12-15)-Jesus provides the way for my relationship with God to be restored. -Jesus provides the way for relationships to be restored in His community.Home Church Questions1. Jonathan and David are united around common values (1 Sam 18:1-4). What are some of the common interests that have been at the center of your friendships over the years? Talk about some of your key friendships throughout your life. 2. Why is it difficult to have friendships where we are truly concerned with the well-being of the other person and not driven by “what's in it for me?” What are some practical steps we can take to ensure we focus on the other person and don't focus solely on ourselves? 3. What are some of the common sins that negatively impact relationships? How have you experienced this in your life? What are some of the patterns of sin in your life that have prevented you from having healthy relationships?4. Is there an area in your life where you need to trust God's sovereignty and deal with anger and past hurt? Explain. How might addressing anger and past hurt help you in your relationships? 5. What are some ways Jesus has been a better friend to us than any other person could be (see John 15:12-15)? Why should my friendship/relationship with God make me a better friend to others?6. Have you experienced healthy Christian friendship where there was forgiveness, grace, truth, and accountability? Share about those relationships and how they formed. 7. What are some practical steps you can take to experience good, healthy friendships? Pray for the Unreached: The Samaritans in West Bank/GazaThe Samaritans are a very small, ancient community living primarily near Mount Gerizim in the West Bank and in Holon, Israel. Descended from a long and complex history, they maintain distinct religious traditions centered on the Pentateuch and worship on Mount Gerizim. Though they share historical roots with Judaism, they remain a separate and tightly knit ethnic faith community. Pray that, just as in the New Testament, many Samaritans would encounter Jesus personally and embrace Him as the promised Messiah, and begin multiplying house churches.FinancesWeekly Budget 34,615Giving For 04/05 30,714Giving For 04/12 22,618YTD Budget 1,419,231Giving 1,736,163 OVER/(UNDER) 316,932 Easter OfferingAt Fellowship, we've seen firsthand how something as simple as a van can open doors for ministry—serving students, supporting outreach, and making it easier for people to connect and belong. For years, we've relied on rentals, but the need has been clear: having our own van would expand what's possible in powerful, practical ways. This is an opportunity to invest in something that will be used again and again to serve others. Every mile driven will represent lives reached, needs met, and community built. You can give online, or place a check or cash in an envelope by the baskets by any of the doors.New to Fellowship?We are so glad that you chose to worship with our Fellowship Family this morning. If you are joining us for the first time or have been checking us out for a few weeks, we are excited you are here and would love to meet you. Please fill out the “Connect Card” and bring it to the Connection Center in the Atrium, we would love to say “hi” and give you a gift. Stoby's Pancake FundraiserJoin the Fellowship family in supporting this year's Czech Republic Mission Team while also feasting on all-you-can-eat pancakes at Stoby's! On Sunday, April 26th, from 8 am until 1 pm, we will be serving you a delicious breakfast (either in-store or to go). Your donations go directly to our team of 23 youth/college students headed overseas this summer. Meet us in the Atrium today and get your tickets - $8/person.Fellowship on the LawnGather together as one united faith family on Sunday, April 26 at 4 PM here at Fellowship. Our annual church-wide gathering is a “can't-miss” event. We will have a live band, a time of organized games for families with prizes, food trucks, and Kona Ice. We will have Baggo, Pickle Ball, and more for the adults. An adult Pickle Ball Tournament is in the works. Grab your partner and sign up at fellowshipconway.org/register. Fellowship Kids VBS - There's No Place Like Rome…That's why we want your kids to join us for an exciting Bible-times adventure with the Underground Church in ancient Rome! They will explore authentic Marketplace shops, visit the Apostle Paul (who's under house arrest), sneak to the cave where the Underground Church meets, take part in games, dance to lively Bible songs, and sample tasty tidbits as they discover more about the early church. Join us June 22-26, 9:00 am- 12:00 pm. This is for kids currently in Kindergarten through 4th grade. Register by May 24 at fellowshipconway.org/register. FSM 2026 Fellowship GraduatesWe're excited to celebrate our 2026 high school seniors! If Fellowship Bible Church is your home, we'd love to honor you during our Sunday morning services on May 17 at fellowshipconway.org/register. Send five photos for the senior slideshow to Casey Goode at cgoode@fellowshipconway.org by May 1. Fellowship Women's Bible Study - Knowing GodJoin us for “Knowing God,” a 4 week study of The Trinity by Rebecca Carter & Heather Harrison. We'll meet Tuesday nights at 6:30pm, beginning June 2nd at Fellowship. Register at fellowshipconway.org/women. Text Shanna at 336-0332 to reserve free childcare by May 25th.Fellowship Baby DedicationFellowship is honored to partner with parents as they dedicate their children to the Lord. OnSunday, May 10, during both services, we will have a special time for parents to dedicate their children before the Fellowship family. If you would like to participate, please email Lisa at lgerdes@fellowshipconway.org and include your preferred service time.

Moses has just given a song to Israel which predicts that they will abandon God's ways. After this warning, the Lord told Moses that it was time to ascend Mount Nebo, where he will see the Promised Land before he dies. It's at this point we enter into today's reading where Moses has a final word for the people of Israel before he departs: a pronouncement of blessings on each tribe of Israel. Tradition and historical documentation note that it was Moses who wrote down the books of the Pentateuch, that is Genesis, Exodus, Leviticus, Numbers and Deuteronomy, but in the final chapter of Deuteronomy, the death of Moses is recorded posthumously by an unknown source. Deuteronomy 33 - 1:02 .  Deuteronomy 34 - 7:39 .  Psalm 68 – 10:10 . Psalm 69 – 15:04 . :::Christian Standard Bible translation.All music written and produced by John Burgess Ross.Co-produced by the Christian Standard Bible.facebook.com/commuterbibleinstagram.com/commuter_bibletwitter.com/CommuterPodpatreon.com/commuterbibleadmin@commuterbible.org

We made it past the first quarter! To commemorate, Family Theologian Andrew Faris joins Hunter to check in, answer questions, and talk about a lot of random things. Andrew talks about coaching little league, the framing questions of the Pentateuch, how we see the themes of the Torah in the entire Bible,  the point of the story up until this point, and compound interest. Hunter talks about Nephilim, The Secret Lives of Mormon Wives, and obscure (but apropos) basketball knowledge. Are you interested in an early morning book club? Let us know! If you haven't been following along or if you've fallen behind or if you just want a fun listen with a lot of depth, we cannot recommend this episode enough. For the next episode, make sure you have read Joshua 1-4 and Joshua 24.As always: don't forget to leave a voice memo⁠⁠⁠⁠⁠⁠ right here ⁠⁠⁠⁠⁠⁠⁠⁠or email Hunter at ⁠⁠⁠⁠⁠⁠⁠⁠hbabcock@coastline.family⁠⁠⁠⁠⁠.

Nikki returns to the podcast to help us wrap up the story of Moses in Numbers and Deuteronomy. She and Hunter talk about their happy places, West Virginia, being wrong, and the perfect imperfections of our stories. But, on a more serious note, they discuss Numbers (not that many numbers, but still a lot of numbers), Deuteronomy (underrated, emotional), and Psalm 90 (sad).However, the main focus of this episode is the idea of the wilderness. It's figurative, it's literal, it's brutal, but it's beautiful at the same time. The wilderness is a prominent theme in the Bible, and it is also a prominent reality in our lives. Nikki (as always) has great insight and helps this first quarter (!!) of the podcast come to a close.Join us next week for a special week where Andrew joins Hunter for a Pentateuch wrap-up!  

Immediately after the death of Isaac in Genesis 35 we get a genealogy of Esau — an interruption, it seems, to the story of the patriarchs. Should you preach on […]

Welcometo Pastor's Chat today. I'm very excited about today's chat because we're goingto be talking about what I believe to be the real key to joy in the Christianlife—the true joy in life itself. I believe we find the clue in the very firstverse, where the apostle Paul, in his introduction to the letter he wrote tothe Philippians, said, “Paul and Timothy.” He is referring to bothhimself and his son in the faith, who were ministering there at Philippi whenthe church was founded. He says, “bondservants of Jesus Christ, toall the saints in Christ who are in Philippi, with the bishops and deacons.” Sothe very first word he mentions is bondservants—bondservants of JesusChrist. A slave to Jesus Christ. That is so important, because as you studythrough the Scripture, you find that every great leader was a servant leader.He did not put himself on a pedestal and say, “Look at me. God has made mespecial—more special than you—and you better listen to what I say or you're introuble.” Moses did have some conflict with people questioning his authority.But when God spoke about Moses, He would always say, “My servant Moses.” Youread this in Numbers 12:7–8 and other passages in the Pentateuch. Also,when God spoke of Abraham, the father of the Israelite nation—the father of ourfaith—we find in Genesis 26:24 that God referred to him as “My servantAbraham.” When God talked about Caleb in Numbers 14:24, He said, “Myservant Caleb.” When speaking of King David, God would refer to him as “Myservant David”. This is really important, because you find it mentioned somany times in the books of 2 Samuel, 1 and 2 Kings and the Chronicles. David isreferred to by God in this way some 13 times in the historical books. Itis also interesting to note that the apostle Peter, when he was speaking of theLord Jesus Christ in prayer, called Him “Your holy servant Jesus.” Thatreminds me of what Jesus Himself said in Mark 10:44–45: “Whoever of youdesires to be first shall be slave of all. For even the Son of Man did not cometo be served, but to serve, and to give His life a ransom for many.” Jesussaid, “I didn't come to be served.” Remember, He is the Son of God. Heis God in the flesh. He is the Creator of the heavens and the earth. He is theOne who sustains you and gives you the breath of life every second. Yet Hesays, “I didn't come to be served, but I came to serve and to give My life aransom.” TheBible tells us in the book of 1 Peter 2:21, that Jesus set an example for us, andthat we should follow in His steps. The great example He gives us is found evenhere in the book of Philippians, where the apostle Paul wrote in Philippianschapter 2:5-7, “Let this mind be in you which is also in Christ Jesus, who,being in the form of God, did not consider it robbery to be equal with God, butmade Himself of no reputation, taking the form of a bondservant, and coming inthe likeness of men.” Jesusin some of His last words to His disciples in the Gospel of John, said, “Asthe Father has sent Me, even so I also send you” (John 20:21). God did notsend us to be big-shot preachers or big-shot people. He sent us to beservants—servants like His Son, Jesus Christ. “Let this mind be in you whichis also in Christ Jesus.” One of the major issues we have today is thatpeople think they're entitled. They believe they have a right to a certainsalary or a certain position because they worked for it. But I love what itsays about Jesus in 2 Corinthians 8:9: “Though He was rich, yet for yoursakes He became poor, that you through His poverty might become rich.” Thatis the way we should live—a life focused on being a servant of Jesus Christ,and a servant to others, serving them. That is servant leadership, and itbrings tremendous joy into your life as you serve and have the mind of Christ. Itrust we will take these words to heart today and live as the Lord would haveus to live. Today,do you have the heart of a “servant leader”?

 Fr. Scott continues his series on getting familiar with Sacred Scripture. This week we cover the first 4 books of the Old Testament: Genesis, Exodus, Leviticus, and Numbers. This forms the majority of the Pentateuch or Torah.https://archive.org/download/LetsTalkCatholic/LTC-176RR-Bible-pt2.mp3

Today, Tom interviewed Dr. Ian Vaillancourt from Heritage Theological Seminary. Find out more about the school here.  Access Dr. Vaillancourt's books here: Treasuring the Psalms: How to Read the Songs that Shape the Soul of the Church, The Dawning of Redemption: The Story of the Pentateuch and the Hope of the Gospel, Unfolding Redemption: The Heart of the Gospel in the Story of Old Testament History. Sign up for the GearTalk Bible Reading Plan. Access Jason DeRouchie's resources on the Law, the Prophets, and the Writings. Access Hands to the Plow's resources on the Law, the Prophets, the Writings, and the Gospels. Support the work of Hands to the Plow.

Our time in the book of Exodus comes to a close today, but our journey with Moses and the nation of Israel in the wilderness has just begun. Remember, the book of Exodus is one of five books in a set of books called the Pentateuch and it all tells one continuous narrative. Here in the final two chapters, Israel finishes creating all of the items that would be used in assembling their portable house and temple for God Almighty called the tabernacle. The work on the tabernacle reaches its conclusion, the pieces are assembled, Moses inspects the work to make sure it has all been done to code, and by the end of today's episode the Lord shows up in power. Exodus 39 - 1:01 .  Exodus 40 - 8:33 .  Psalm 38 - 13:56 .  Psalm 39 - 16:54 .  :::Christian Standard Bible translation.All music written and produced by John Burgess Ross.Co-produced by the Christian Standard Bible.facebook.com/commuterbibleinstagram.com/commuter_bibletwitter.com/CommuterPodpatreon.com/commuterbibleadmin@commuterbible.org

Welcome back Rex Bundy. He tells his journey of enlightenment and the purposes of his writings. What could be called Bundyism, is a merger of science and religion. We discuss some specific quantum physics reflected in the Pentateuch, or the 5 Books of Moses. Please enjoy this universal conversation brought down to ground level by your humble straw person (me). 

Today, Tom interviewed Dr. Ian Vaillancourt from Heritage Theological Seminary. Find out more about the school here.  Access Dr. Vaillancourt's books here: Treasuring the Psalms: How to Read the Songs that Shape the Soul of the Church, The Dawning of Redemption: The Story of the Pentateuch and the Hope of the Gospel, Unfolding Redemption: The Heart of the Gospel in the Story of Old Testament History. Sign up for the GearTalk Bible Reading Plan. Access Jason DeRouchie's resources on the Law, the Prophets, and the Writings. Access Hands to the Plow's resources on the Law, the Prophets, the Writings, and the Gospels. Support the work of Hands to the Plow.

In this conversation, we introduce our new Academic Dean, Dr. Jerry Hwang, who shares his journey to Regent College and discusses his diverse background in IT, pastoral work, and academia. He emphasizes the importance of cultural context in education, the role of language in understanding the Bible and theology, and the influence of the Old Testament on Western culture. Dr. Hwang understands systems, institutions and people, as well as many languages and cultures. Jerry urges students to care for their whole selves throughout their studies and emphasizes the importance of building relationships within the academic community, cautioning against knowledge acquisition at the expense of relational health and collegiality.Jerry's BioRev. Dr. Jerry Hwang joined the Regent College faculty as Academic Dean and Professor of Old Testament in October 2025. He previously served as an Associate Professor of Theology at Trinity Christian College in the Chicago area. From 2010 to 2023, he served as a missionary with OMF International, seconded to Singapore Bible College, first as a faculty member and later as Academic Dean. Before beginning his academic career, Dr. Hwang worked as an IT professional and as a pastor in both Chinese and multicultural churches. Jerry has published widely in Old Testament and theological studies, with an emphasis on the Pentateuch and prophetic literature, mission studies, and the contextualization of biblical theology in Asian contexts. He has written commentaries on Hosea and Jeremiah, and is currently working on a commentary on Job. Regent College Podcast Thanks for listening. Please like, rate and review us on your podcast platform of choice and share this episode with a friend. Follow Us on Social Media Facebook Instagram Youtube Keep in Touch Regent College Summer Programs Regent College Newsletter

Dispensationalists often argue that Old Testament promises to Israel must only be fulfilled in a physical way to the earthly nation of Israel. There are many complexities with that view because even in the Old Testament, the word “Israel” is also used to mean the promised land, the northern kingdom, the church, or even Jesus Christ. And while there are promises that were made to the physical nation, it is important to understand that God laid the groundwork for bringing in the Gentiles to Moses all the way back in the Pentateuch. In Deuteronomy, in the Song of Moses, Moses understood that the earthly nation of Israel was just a type and that those to whom God gave the gift of faith are the true Israel. In this episode, we look at how fundamental the typology of Israel is to redemptive history and how easy it is to miss it because of how strongly dispensationalism has been pushed in the US and much of the rest of the world. Timecodes00:00:00 Song of Moses00:09:47 Tower of Babel00:22:01 Rejoice O Gentiles00:32:57 Israel's Rebellion00:49:40 DispensationalismProduction of Reformation Baptist Church of Youngsville, NCPermanent Hosts - Dan Horn, Charles Churchill and Joshua HornTechnical Director - Timothy KaiserTheme Music - Gabriel Hudelson

Dispensationalists often argue that Old Testament promises to Israel must only be fulfilled in a physical way to the earthly nation of Israel. There are many complexities with that view because even in the Old Testament, the word "Israel" is also used to mean the promised land, the northern kingdom, the church, or even Jesus Christ. And while there are promises that were made to the physical nation, it is important to understand that God laid the groundwork for bringing in the Gentiles to Moses all the way back in the Pentateuch. In Deuteronomy, in the Song of Moses, Moses understood that the earthly nation of Israel was just a type and that those to whom God gave the gift of faith are the true Israel. In this episode, we look at how fundamental the typology of Israel is to redemptive history and how easy it is to miss it because of how strongly dispensationalism has been pushed in the US and much of the rest of the world. Timecodes00:00:00 Song of Moses00:09:47 Tower of Babel00:22:01 Rejoice O Gentiles00:32:57 Israel's Rebellion00:49:40 DispensationalismProduction of Reformation Baptist Church of Youngsville, NCPermanent Hosts - Dan Horn, Charles Churchill and Joshua HornTechnical Director - Timothy KaiserTheme Music - Gabriel Hudelson

We continue in our Old Testament Survey, and study the book of Deuteronomy! There are so many wonderful truths to be taken from this last book of the Pentateuch, and as always, pictures and shadows of Jesus Christ throughout.

In this week's episode, Caleb is joined by Ian Vaillancourt (PhD, University of St. Michael's College) professor of Old Testament and Hebrew at Heritage Theological Seminary to discuss is book The Dawning of Redemption: The Story of the Pentateuch and the Hope of the Gospel. ResourcesThe Dawning of Redemption: The Story of the Pentateuch and the Hope of the Gospel by Ian VaillancourtKingdom through Covenant: A Biblical-Theological Understanding of the Covenants by Peter Gentry and Stephen WellumDominion and Dynasty: A Theology of the Hebrew Bible by Stephen DempsterOld Testament Theology by Paul HouseThe Pentateuch as Narrative: A Biblical-Theological Commentary by John SailhamerFrom Paradise to the Promised Land by T.D. Alexander

You'reconcerned about eternal things rather than temporal things. The delight of theLord is in your heart. You meditate in His law day and night. You observe to doall that's written therein. Then as God promised Joshua, you'll make your wayprosperous. You'll have good success (Joshua 1:8). So, it's my prayer you'vestarted already on the most important disciplines. I'm convinced at the verytop of that list is Bible intake and prayer. Remember, Bible intake is readingthe Bible, listening to the Bible, memorizing the Word of God, studying theBible, mainly meditating on it, thinking about it, digesting it spirituallyinto your soul. So that then it guides and directs and renews your mind everyday.  Thenright alongside that is prayer. Prayer and the Bible are close companions. Prayer,Bible reading, Bible study, Bible memorization, and meditation go hand in hand.You won't keep doing the one without the other. If you're not praying, it won'tbe long till you're not reading your Bible. If you're not reading your Bible,it won't be long till you're not praying. My friend, I encourage you topractice these two main disciplines. They will give you the wisdom, thestrength to continue on to live for the Lord in other areas of your life. Ican't help but think of Psalm 19:7-11. This Psalm begins by reminding us that creationspeaks and tells us that there is a God in heaven who created all things.Creation speaks to us loudly that there is a great and awesome and wonderfulGod (vv. 1-6). But then it also reminds us that God not only speaks throughcreation, but He speaks through His Word in verses 7-11.  “Thelaw of the Lord is perfect, converting the soul”. Back in the day whenDavid was writing this psalm, the law of the Lord would have been considered the Pentateuch, the firstfive books of the Bible. The stories of the patriarchs, the story of the nationof Israel leaving Egypt and going on their journey to the promised land. They convert, they restore, they renew the soul. That's the firstthing we read it does.  “Thetestimonies of the Lord is sure, making wise the simple”. This would be thestories of these dear people in the Old Testament and how God worked in their livesdespite their sins and failures. Then we find that that makes us wise becausewe don't have to make the same mistakes they made.  “Thenthe statutes of the Lord are right. They rejoice the heart”. That's the principlesof God's word. There are principles in God's word that guide and direct oursteps. You find these principles throughout the Bible and the eight mainprinciples listed in Matthew 5:1-11 in Jesus' Sermon on the Mount. Each one ofthose represents a principle of living. I wish we had time to go through a listof those. They rejoice the heart.  “Thecommandment of the Lord is pure, enlightening the eye”. That's thosecommandments that God gives us throughout His Word. Of course, the Great Commandmentis to love the Lord your God with all your heart, soul, mind, and strength.Secondly, and equal to that, is to love your neighbor as yourself. When you dothat, your eyes are looking at God. They're looking at others the way God wantsyou to look at them. Enlightening the eyes.  “Thefear of the Lord is clean, enduring forever”. Why is it clean? Because you have afear of the Lord which means that you have a constant awareness of the presenceof the Lord in your life. You are not going to do things you shouldn't dobecause the Lord is right there. You wouldn't want to displease Him.  Then“the judgments of the Lord are true and righteous altogether”.Otherwise, God is a just God. He punishes evil. He rewards good. He's a justGod. You recognize that. That's what you live for. Then he says in closing, “Moreover,to be desired are they than gold. Yea, than much fine gold, sweeter also thanhoney and the honeycomb. Moreover, by them your servant is warned. Inkeeping them, there is great reward.” 

Headlines claim AI has challenged Mosaic authorship of the Bible. In this episode, I explain what the AI research actually says (and doesn't say), why the story matters, and then do something rarely done: I walk through every New Testament reference to Moses and ask what is explicitly claimed about authorship—and what is not. Before reacting, let's read the text carefully.

Old Testament scholar Dr. John Whitcomb teaches us about "Christmas in the Pentateuch" here on "Encounter God's Truth," taking us to passages such as the following: Gen. 3:15; 12:3; 22:18; 49:10; Num. 24:17-19; Deut. 18:15-22; Ezek. 21:27; and John 1:9-12. Our teacher will show us that the setting for Christmas goes all the way back to the Garden of Eden, when God first promised a Savior. We trust that this unique lesson will help you think Biblically about the prophetic significance of Christ's birth and ministry now as the Christmas season unfolds. Host Wayne Shepherd then inquires of Dr. Whitcomb as to the fulfillment of these Old Testament prophecies of Christ's coming from John chapter one. As you celebrate our Lord's incarnation this year, remember that God's Word is true from the beginning to the end. Merry Christmas!

In this lesson, we look at the book of Numbers in the Old Testament. We see the generation of the children of Israel finding blessings and curses as they disobeyed, and we also see battles fought by the second generation and much more packed into this fourth book of the Pentateuch.

Scripture: Deuteronomy

Scripture: Numbers

Scripture: Leviticus

Scripture: Exodus

Scripture: Genesis

Uh, I've been in the Knesset with world leaders. Uh, it's important to find true peace, and actually that'll only come when we put everything into perspective, the morality, the laws, the values of God, the Bible, the Pentateuch, Jesus Christ.

The last book of the Pentateuch is a book of history, of morals, and religion. Deuteronomy portrays God as eternal, sovereign, holy and righteous, but it also portrays Him as a loving God who cares for His people and seeks their obedience. Join Dr. James Boice next time on The Bible Study Hour as he returns to the great principles of the faith, studying of the last book of Moses and the Pentateuch. To support this ministry financially, visit: https://www.oneplace.com/donate/81/29

Dwelling with God isn’t just a promise for the afterlife—it’s an invitation for every day here on Earth. Psalm 27:4 reminds us that we can seek God’s presence, gaze upon His beauty, and live fully in His house all the days of our lives. Like the ancient Israelites, we can cultivate a life that delights in God’s nearness, experiencing His presence in the everyday moments of life. Highlights The ancient Israelites focused on dwelling with God daily, not just awaiting the afterlife. Psalm 27:4 emphasizes seeking God’s presence and enjoying His beauty each day. God’s Word offers guidance to live in His presence, cultivating intimacy with Him. Modern Christians can learn to prioritize daily communion with God over merely anticipating Heaven. Dwelling with the Lord transforms ordinary life into a space of worship, peace, and purpose. Experiencing God now strengthens faith and prepares hearts for eternity. Living in God’s presence is a daily choice—actively seeking Him in our routines. Join the Conversation How do you intentionally dwell with God in your daily life? What practices help you experience His presence right here, right now? Share your reflections using #DwellingWithGod #FaithInThePresent #LivingWithTheLord.

J.J. and Dr. Ethan Schwartz explore the categories of religious universalism and particularism in the Bible.This is the first episode in our miniseries about universalism and particularism in Judaism. Over the course of the series we will explore and complicate Jewish attitudes to these categories across the centuries. Follow us on Bluesky @jewishideaspod.bsky.social for updates and insights!Please rate and review the the show in the podcast app of your choice.We welcome all complaints and compliments at podcasts@torahinmotion.org  For more information visit torahinmotion.org/podcastsEthan Schwartz is Assistant Professor of Hebrew Bible in the Department of Theology and Religious Studies at Villanova University. He studies the Hebrew Bible in both the ancient Near Eastern setting in which it emerged and the Second Temple setting in which it became Jewish and Christian scripture, with particular interests in the prophetic literature, the Pentateuch, the ancient Jewish context of the New Testament, and the intellectual history of academic biblical studies. He is also an active participant in Jewish-Catholic and broader Jewish-Christian dialogue.

Introduction to the Torah (Pentateuch)  The Pentateuch or Torah refers to the first 5 books of the Bible: Genesis, Exodus, Leviticus, Numbers, and Deuteronomy. This recording provides a brief introduction to these five books and five key facts about the Torah that will help you read it well.    BIBLE READING GUIDE - FREE EBOOK - Get the free eBook, Bible in Life, to help you learn how to read and apply the Bible well: https://www.listenerscommentary.com     GIVE -  The Listener's Commentary is a listener supported Bible teaching ministry made possible by the generosity of people like you. Thank you! Give here:  https://www.listenerscommentary.com/give     STUDY HUB - Want more than the audio? Join the study hub to access articles, maps, charts, pictures, and links to other resources to help you study the Bible for yourself. https://www.listenerscommentary.com/members-sign-up   MORE TEACHING - For more resources and Bible teaching from John visit https://www.johnwhittaker.net      

Triple tragedies strike Jacob in chapter 35. The death of his beloved Rachel, his firstborn son's violation reprehensible sin disqualifying him from leadership, and his father Esau's death. Yet in […]

Pre-order Ian Vaillancourt's book Unfolding Redemption: The Heart of the Gospel in Old Testament History. Order Treasuring the Psalms: How to Read the Songs that Shape the Soul of the Church, The Dawning of Redemption: The Story of the Pentateuch and the Hope of the Gospel, and The Multifaceted Saviour of Psalms 110 and 118: A Canonical Exegesis. For resources connected to biblical theology, visit handstotheplow.org and jasonderouchie.com. To support the work of Hands to the Plow, visit handstotheplow.org. 

The Bible Savvy Podcast wraps up the Pentateuch as Moses delivers his final challenge: return to the Lord with all your heart. The team unpacks his passionate plea, the choice between life and death, and why it still matters today. Follow the Bible Savvy reading schedule at biblesavvy.com.

The Sin Bearing Servant!  This is the one chapter in the Pentateuch the Jews refuse to read!  Come and see why! If you are blessed by today's Bible study, please support my channel by liking, subscribing, commenting, and sharing with your friends and family!  I am not a Pastor, and agree with God's word that women are not supposed to be Pastors.  However, all people are called to share the gospel. It is perfectly acceptable and Biblical for women to lead Bibles studies outside the church as an ancillary addition to the church, and especially if it is a viable avenue for study of the Word on a daily basis, like I'm doing on this show, and paving the way for all of us to be closer to the Lord and become more knowledgeable of the Bible.  If you care to contribute to my work with the Daily Bible study and sharing the Gospel, as part of your tithes and offerings, you can do so through PayPal by sending it to my PayPal address of: ReneHoladay@gmail.com  Thank you for watching and God Bless you all! ;() --------------------- The primary study bible that Rene' uses is the 'Spirit-filled Life Bible, by Jack Hayford, and is available in hard cover or faux leather on Amazon at:  https://amzn.to/434fBnQ You can watch this episode on Youtube at:  https://www.youtube.com/watch?v=2v9ekffu7ds Please be sure to LIKE, SUBSCRIBE, COMMENT, and SHARE!

In this episode we welcome Dr. Michael Morales—professor of biblical studies at Greenville Presbyterian Theological Seminary—for a conversation exploring the profound theological vision of the book of Numbers. Drawing from his newly released two-volume commentary in the Apollos Old Testament Commentary series, Dr. Morales unveils Numbers as more than ancient census lists and wilderness wanderings. Instead, it emerges as a richly textured narrative of covenant community, leadership, and the Lord's presence among his people. Listeners will discover how the structure of Israel's camp reflects Edenic hope and eschatological promise, how Numbers addresses the roles of prophet, priest, and king, and why the priestly blessing and Balaam's oracles form theological bookends to this journey toward the Promised Land. Dr. Morales also shares personal reflections from his ten-year labor on the commentary, emphasizing the pastoral power and redemptive-historical depth of this often-overlooked book. Whether you're a pastor, seminary student, or serious Bible reader, this conversation will reinvigorate your love for the Pentateuch and deepen your grasp of how all Scripture points us to Christ. Resources Mentioned Numbers Volumes 1 & 2 (Apollos Old Testament Commentary) Who Shall Ascend the Mountain of the Lord? Exodus Old and New: A Biblical Theology of Redemption Watch on YouTube Chapters 01:10 Introduction 03:22 Update About Current Projects 05:55 The Experience of Working on This Project for 10 Years 12:39 The Camp Metaphor 19:02 God Dwelling in the Midst of His People 23:53 Grumbling and Rebellion 28:47 The Orientation of God's People 34:40 The New Generation 43:19 The Close of the Book 45:12 Conclusion

In this episode we welcome Dr. Michael Morales—professor of biblical studies at Greenville Presbyterian Theological Seminary—for a conversation exploring the profound theological vision of the book of Numbers. Drawing from […]

In this episode of Mortification of Spin, Carl and Todd are joined by their friend, Michael Morales, professor of biblical studies at Greenville Theological Seminary. Together, they discuss Michael's much-anticipated 2-volume commentary on the Book of Numbers, an often-overlooked by preachers and students of the Bible. According to Carl, "If Michael Morales writes it, you need to read it." Discussing its significance in the biblical narrative and its implications for understanding the covenant community, Morales shares insights on how the Book of Numbers serves as a foundation for ecclesiology and its connections to Christ and the church today.  The Torah really is the foundation of all of our theology. – Michael Morales Tune in for a rich conversation that aims to illuminate the depths of this vital text! Perhaps, like Todd, you'll renew your enthusiasm for this middle book of the Pentateuch after listening to their conversation.