Podcasts about prodigal son

In this episode of The Reformed Brotherhood, Tony and Jesse continue their deep dive into the Parable of the Prodigal Son by examining the often-overlooked character of the elder brother. While the younger son's rebellion is obvious, the elder brother's self-righteous moralism represents a more subtle—and perhaps more dangerous—form of lostness. Through careful exegesis of Luke 15:25-32, the hosts explore how religious performance, resentment of grace, and merit-based thinking can keep us far from the Father's heart even while we remain close to the Father's house. This conversation challenges listeners to examine their own hearts for traces of elder brother theology and calls us to celebrate the scandalous grace that restores sinners to sonship. Key Takeaways Two ways to be lost: The parable presents both flagrant rebellion (the younger son) and respectable self-righteousness (the elder son) as forms of spiritual lostness that require God's grace. The elder brother's geographic and spiritual position: Though physically near the house and faithful in service, the elder brother was spiritually distant from the father's heart, unable to celebrate grace extended to others. Moralism as a subtle distance: Self-righteous religion can be more deceptive than open rebellion because it appears virtuous while actually rejecting the father's character and values. The father pursues both sons: God's gracious pursuit extends not only to the openly rebellious but also to the self-righteous, demonstrating that election and grace are sovereign gifts, not earned rewards. The unresolved ending: The parable intentionally leaves the elder brother's response unstated, creating narrative tension that challenges the original audience (Pharisees and scribes) and modern readers to examine their own response to grace. Adoption as the frame of obedience: True Christian obedience flows from sonship and inheritance ("all that I have is yours"), not from a wage-earning, transactional relationship with God. Resentment reveals our theology: When we find ourselves unable to celebrate the restoration of repentant sinners, we expose our own need for repentance—not from scandal, but from envy and pride. Key Concepts The Elder Brother's Subtle Lostness The genius of Jesus' parable is that it exposes a form of lostness that religious people rarely recognize in themselves. The elder brother never left home, never squandered his inheritance, and never violated explicit commands. Yet his response to his brother's restoration reveals a heart fundamentally opposed to the father's character. His complaint—"I have served you all these years and never disobeyed your command"—demonstrates that he viewed his relationship with the father transactionally, as an employer-employee arrangement rather than a father-son bond. This is the essence of legalism: performing religious duties while remaining distant from God's heart. The tragedy is that the elder brother stood within reach of everything the father had to offer yet experienced none of the joy, fellowship, or security of sonship. This form of lostness is particularly dangerous because it wears the mask of righteousness and often goes undetected until grace is extended to someone we deem less deserving. The Father's Gracious Pursuit of the Self-Righteous Just as the father ran to meet the returning younger son, he also went out to plead with the elder brother to come into the feast. This detail is theologically significant: God pursues both the openly rebellious and the self-righteous with the same gracious initiative. The father's response to the elder brother's complaint is not harsh correction but tender invitation: "Son, you are always with me, and all that is mine is yours." This reveals that the problem was never scarcity or the father's favoritism—the elder brother had always possessed full access to the father's resources and affection. The barrier was entirely on the son's side: his inability to receive sonship as a gift rather than a wage. This mirrors the historical situation of the Pharisees and scribes who grumbled at Jesus for receiving sinners. They stood adjacent to the kingdom, surrounded by the promises and covenant blessings of God, yet remained outside because they could not accept grace as the principle of God's dealing with humanity. The invitation still stood, but it required them to abandon their merit-based system and enter the feast as recipients of unearned favor. The Unresolved Ending and Its Challenge to Us Luke deliberately leaves the parable unfinished—we never learn whether the elder brother eventually joined the celebration. This narrative technique places the reader in the position of the elder brother, forcing us to answer for ourselves: will we enter the feast or remain outside in bitter resentment? For the original audience of Pharisees and scribes, this unresolved ending was a direct challenge to their response to Jesus' ministry. Would they continue to grumble at God's grace toward tax collectors and sinners, or would they recognize their own need and join the celebration? For contemporary readers, the question remains equally pressing. When we hear of a notorious sinner coming to faith, do we genuinely rejoice, or do we scrutinize their repentance with suspicion? When churches extend membership to those with broken pasts, do we celebrate restoration or quietly question whether they deserve a place at the table? The parable's open ending is not a literary flaw but a pastoral strategy: it refuses to let us remain passive observers and demands that we examine whether we harbor elder brother theology in our own hearts. Memorable Quotes The father's household is a place where grace produces joy, not just merely relief. The elder brother hears the joy before he sees it. That's often how resentment works, isn't it? We're alerted to the happiness of others and somehow there's this visceral response of wanting to be resentful toward that joy, toward that unmerited favor. — Jesse Schwamb There is a way to be near the house, church adjacent, religiously active, yet to be really far from the father's heart. The elder brother is not portrayed as an atheist, but as a moralist. And moralism can be a more subtle distance than open rebellion. — Jesse Schwamb God doesn't keep sinners from repenting. The reprobate are not prohibited or prevented by God from coming to faith. They're being kept out by their own stubborn refusal to come in. That's where this punchline hits so hard. — Tony Arsenal Full Transcript [00:00:44] Jesse Schwamb: Welcome to episode 477 of The Reformed Brotherhood. I'm Jesse.  [00:00:51] Tony Arsenal: And I'm Tony. And this is the podcast with ears to hear. Hey brother.  [00:00:55] Jesse Schwamb: Hey brother.  [00:00:56] Parables and God's Word [00:00:56] Jesse Schwamb: Speaking of ears to hear, it struck me that this whole thing we've been doing all this parable talk is really after the manner of God's words. And one of the things I've really grown to appreciate is how God speaks to the condition of those whom he addresses. He considers our ability, our capacity as his hearers to process what he's saying, and that leads into these amazing parables that we've been talking about. He doesn't speak as he is able to speak. So to speak, but I didn't mean that to happen. But as we were able to hear, and that means he spoke in these lovely parables so that we might better understand him. And today we're gonna get into some of the drama of the best, like the crown jewel as we've been saying, of maybe all the parables. The Parable of the Lost Son. We spoke a little bit about it in the last episode. Definitely want to hit that up because it's setting you up for this one, which is the definitive episode. But now we're gonna talk about this first, this younger lost son. Get into some of all of these like juicy details about what takes place, and really, again, see if we can find the heart of God. Spoiler. We can and we'll,  [00:02:04] Tony Arsenal: yeah,  [00:02:04] Affirmations and Denials [00:02:04] Jesse Schwamb: but before we do both of those things, it's of course always time at this moment to do a little affirming with or denying against. Of course, if you haven't heard us before, that's where we take a moment to say, is there something that we think is undervalued that we wanna bring forward that we'd recommend or think is awesome? Or conversely, is there something that's overvalued that's just, we're over it. The vibe is done. We're gonna deny against that. So I say to you, as I often do, Tony, are you affirming with or deny against?  [00:02:31] Tony's Nerdy Hobby: Dungeons and Dragons [00:02:31] Tony Arsenal: I'm affirming tonight. Um, I don't know how much the audience realizes of a giant ridiculous nerd I am, but we're about to go to entirely new giant nerd depths. [00:02:43] Jesse Schwamb: All right. I  [00:02:43] Tony Arsenal: think,  [00:02:44] Jesse Schwamb: let's hear it.  [00:02:44] Tony Arsenal: So, um, I was a huge fan of Stranger Things. Some, there's some issues with the show, and I understand why some people might not, um, might not feel great about watching it. You know, I think it falls within Christian liberty. But one of the main themes of the show, this is not a spoiler, you learn about this in episode one, is the whole game. The whole show frames itself around Dungeons and Dragons, right? It's kind of like a storytelling device within the show that the kids play, Dungeons and Dragons, and everything that happens in the Dungeons and Dragons game that they're playing, sort of like, um, foreshadows what's actually gonna happen in the show. Which funny if, you know Dungeons and Dragons lore, you kind of learn the entire plot of the story like ahead of time. Um, but so I, stranger Things just finished up and I've kind of been like itching to get into Dungeons and Dragons. I used to play a little bit of tabletop when I was in high school, in early college and um, I just really like the idea of sort of this collaborative storytelling game. Um, whether it's Dungeon Dragons or one of the other systems, um, Dungeons and Dragons is the most popular. It's the most well published. It's the most well established and it's probably the easiest to find a group to play with. Although it is very hard to find a group to play with, especially, uh, kind of out in the middle of nowhere where I live. So this is where the ultra super nerdy part comes in.  [00:04:02] Jesse Schwamb: Alright, here we  [00:04:03] Tony Arsenal: go. I have been painstakingly over the last week teaching Google Gemini. To be a dungeon master for me. So I've been playing Dungeons and Dragons more or less by myself with, uh, with Google Gemini, and I'm just having a lot of fun with it. Um, you can get a free copy of the rules online if you, I think it's DND, the letter NDND beyond.com. They have a full suite of like tools to create your character. Access to a basic set of the core rules. Um, you can spend a lot of money on Dungeons and Dragons, uh, and if you want to like really get into it, the books are basically textbooks. Like you're buying $300 or 300 page, $300, 300 page textbooks, um, that are not all that differently costs than like college textbooks. You'll buy a 300 page Dungeon master guide that's like $50 if you want a paper copy. So, but you can get into it for free. You can get the free rolls online, you can use their dungeon, the d and d Beyond app and do all your dice rolls for free. Um, you, you can get a free dice roller online if you don't want to do their, their app. Um, but it's just a lot of fun. I've just been having a lot of fun and I found that the, I mean. When you play a couple sessions with it, you see that the, the um, the A IDM that I've created, like it follows the same story beats 'cause it's only got so much to work with in its language model. Um, but I'm finding ways to sort of like break it out of that model by forcing it to refer to certain websites that are like Dungeons and Dragons lore websites and things like build your, build your campaign from this repository of Dungeons and Dragons stuff. So. I think you could do this with just about any sort of narrative storytelling game like this, whether you're playing a different system or d and d Pathfinders. I mean, there's all sorts of different versions of it, but it's just been a lot of fun to see, see it going. I'm trying to get a group together. 'cause I think I would, I would probably rather play Dungeons and Dragons with people, um, and rather do it in person. But it's hard to do up here. It's hard to get a, get a group going. So that's my super nerdy affirmation. I'm not just affirming Dungeons and Dragons, which would already be super nerdy. I'm affirming playing it by myself on my phone, on the bus with Google Gemini, AI acting like I'm not. Just this weird antisocial lunatic. So I'm having a lot of fun with it.  [00:06:20] Jesse Schwamb: So there are so many levels of inception there. Yeah. Like the inception and everything you just said. I love it.  [00:06:27] Tony Arsenal: Yeah. Well, what I'm learning is, um, you can give an, and, and this is something I didn't realize, what ai, I guess I probably should have, you know, it's not like an infinite thing. Um, you can give an AI instructions and if your chat gets long enough, it actually isn't referring back to the very beginning of the chat most of the time. Right. There's a, there's like a win context window of about 30 responses. So like if you tell the AI, don't roll the dice for me, like, let me roll dices that are related to my actions, eventually it will forget that. So part of what I've been doing is basically building, I'm using Google Gemini when the AI does something I don't want it to do, I say, you just did something I don't want it to do. Gimme a diagnostic report of why you did that. It will explain to me why it did what it did. Right. Why it didn't observe the rules. And then I'm feeding that into another. Prompt that is helping me generate better prompts that it refers back to. So it's kind of this weird iterative, um, yeah, I, I don't, I'm like, I maybe I'm gonna create the singularity. I'm not sure. Maybe this is gonna be possible. We should sit over the edge. It's gonna, it's gonna learn how to cast magic spells and it's gonna fire bolt us in the face or something like that. Right. But, uh, again, high risk. I, I, for one, welcome our AO AI dungeon masters. So check it out. You should try it. If you could do this with chat GPT, you could do it with any ai. Um, it, it, it is going to get a little, I have the benefit because I have a Google Workspace account. I have access to Google Pro or the Gemini Pro, which is a better model for this kind of thing. But you could do this with, with chat GPT or something like that. And it's gonna be more or less the same experience, I think. But I'm having a, I'm having a ton of fun with it. Um. Again, I, I, there's something about just this, Dungeons and Dragons at its core is a, it's like a, an exercise in joint storytelling, which is really fascinating and interesting to me. Um, and that's what most tabletop RPGs are like. I suppose you get into something like War Hammer and it's a little bit more like a board. It's a mixture of that plus a board game. But Dungeons and Dragons, the DM is creating the, I mean, not the entire world, but is creating the narrative. And then you as a player are an actor within that narrative. And then there's a certain element of chance that dice rolls play. But for the most part, um, you're driving the story along. You're telling the story together. So it's, it's pretty interesting. I've also been watching live recordings of Dungeons and Dragon Sessions on YouTube. Oh,  [00:08:50] Jesse Schwamb: wow.  [00:08:51] Tony Arsenal: Like, there's a, there's a channel called Critical Role. Like these sessions are like three and a half hours long. So, wow. I just kinda have 'em on in the background when I'm, when I'm, uh, working or if I'm, you know, doing something else. Um, but it's really interesting stuff. It's, it's pretty cool. I think it's fun. I'm a super nerd. I'm, I'm no shame in that. Um, I'm just really enjoying it.  [00:09:09] Jesse Schwamb: Listen, nerdery is great. That's like part of the zeitgeist now. Listen to culture. It's cool to be a nerd. I don't know much about d and d. I've heard a lot about this idea of this community that forms around. Yeah. The story, correct me if I'm wrong, can't these things go on for like years, decades?  [00:09:25] Tony Arsenal: Oh yeah, yeah. Like, you can do there. There, some of this has made its way into the official rule books, but basically you could do what's called a one shot, which is like a self-contained story. Usually a single session, you know, like you get a Dungeon master, game master, whichever you wanna call the person. Three to four, maybe five characters, player characters. And one session is usually about two hours long. So it's not like you sit down for 20 minutes, 30 minutes at a time and play this right. And you could do a one shot, which is a story that's designed to, to live all within that two hour session. Um, some people will do it where there isn't really any planned like, outcome of the story. The, the DM just kind of makes up things to do as they go. And then you can have campaigns, which is like, sometimes it's like a series of one shots, but more, it is more like a long term serialized period, you know, serialized campaign where you're doing many, um, many, many kinds of, uh, things all in one driving to like a big epic goal or battle at the end, right? Um, some groups stay together for a really long time and they might do multiple campaigns, so there's a lot to it. Game's been going on for like 50, 60, 70 years, something like that. I don't remember exactly when it started, but  [00:10:41] Jesse Schwamb: yeah.  [00:10:41] Tony Arsenal: Um, it's an old game. It's kinda like the doctor who of of poor games and it's like the original tabletop role playing game, I think. [00:10:47] Jesse Schwamb: Right. Yeah, that makes sense. Again, there's something really appealing to me about not just that cooperative storytelling, but cooperative gameplay. Everybody's kind of in it together for the most part. Yeah. Those conquest, as I understand them, are joint in nature. You build solidarity, but if you're meeting with people and having fun together and telling stories and interacting with one another, there's a lot of good that comes out of that stuff there. A lot of lovely common grace in those kind of building, those long-term interactions, relationships, entertainment built on being together and having good, clean, fun together.  [00:11:17] Tony Arsenal: Yeah. Well, and it's, you know, it's, um. It's an interesting exercise. It's it, in some ways it's very much like improv. Like you, you think of like an improv comedy like show I've been to somewhere. Like, you know, you go to the show and it's an improv troupe, but they're like calling people from the crowd up and asking them for like different scenarios they might do. It's kind of like that in that like the GM can plan a whole, can plan a whole thing. But if I as a player character, um. And I've done this to the virtual one just to see what it does, and it's done some interesting things. One of the campaigns I was playing, I had rescued a merchant from some giant spiders and I was helping, like, I was helping like navigate them through the woods to the next town. And we kept on getting attacked and just outta nowhere. I was like, what if I sort of act as though I'm suspicious of this merchant now because why are we getting attacked all the time? And so I, I typed in sort of like a little. A mini role play of me accusing this guy. And it was something like, Randall, we get, we're getting attacked a lot for a simple merchant, Randall merchant. What happens if I cast a tech magic? What am I gonna find? And he's like, I don't know what I'm gonna find. I know I don't know anything. And then I cast a tech magic and it shifted. I mean, I don't know where the campaign was gonna go before that, but it shifted the whole thing now where the person who gave him the package he was carrying had betrayed him. It was, so that happens in real life too in these games, real life in these games. That happens in real, in-person sessions too, where a player or a group of players may just decide instead of talking to the contact person that is supposed to give them the clue to find the dungeon they're supposed to go to, instead they ambush them and murder them in gold blood. And now the, the dungeon master has to figure out, how do I get them back to this dungeon when this is the only person that was supposed to know where it is? So it, it does end up really stretching your thinking skills and sort of your improvisational skills. There's an element of, um, you know, like chance with the dice, um, I guess like the dice falls in the lot, but the lot is in the handle. Or like, obviously that's all ordained as well too, but there is this element of chance where even the DM doesn't get to determine everything. Um, if, if I say I want to, I want to try to sneak into this room, but I'm a giant barbarian who has, you know, is wearing like chain mail, there's still a chance I could do it, but the dice roll determines that. It's not like the, the GM just says you can't do that. Um, so it's, it's a, I, I like it. I'm, I'm really looking forward to trying to, getting into it. It is hard to start a group and to get going and, um, there's a part of me that's a little bit. Gun shy of maybe like getting too invested with a group of non-Christians for something like this. 'cause it can get a little weird sometimes. But I think that, I think that'll work out. It'll be fun. I know there's actually some people in our telegram chat. Bing, bing, bing segue. There we go. There's some people in our telegram chat actually, that we're already planning to do a campaign. Um, so we might even do like a virtual reform brotherhood, Dungeons and Dragons group. So that might be a new sub channel in the telegram at some point.  [00:14:13] Jesse Schwamb: There you go. You could jump right in. Go to t.me back slash reform brotherhood.  [00:14:18] Tony Arsenal: Yeah. Jesse, what are you affirming since I just spent the last 15 minutes gushing about my nerdy hobby?  [00:14:23] Jesse Schwamb: Uh, no, that was great. Can I, can I just say two things? One is, so you're basically saying it's a bit like, like a troll shows up and everybody's like, yes. And yeah. So I love that idea. Second thing, which is follow up question, very brief. What kind of merchant was Randall.  [00:14:39] Tony Arsenal: Uh, he was a spice trader actually.  [00:14:42] Jesse Schwamb: Yeah. I don't trust that.  [00:14:43] Tony Arsenal: And, and silk, silk and spices.  [00:14:45] Jesse Schwamb: Yeah. That's double, that's too strict.  [00:14:47] Tony Arsenal: He was actually good guy in the, in the story that developed out of this campaign. He actually became part of my family and like, like, like got adopted into the family because he lost everything on his own. Randy we're  [00:15:00] Jesse Schwamb: talking about Randy.  [00:15:01] Tony Arsenal: Randy Randall with one L. Yeah. The AI was very specific about  that.  [00:15:05] Jesse Schwamb: There's, there's nothing about this guy I trust. I, is this still ongoing? Because I think he's just trying to make his way deeper in,  [00:15:11] Tony Arsenal: uh, no, no. It, I'll, I'll wait for next week to tell you how much, even more nerdy this thing gets. But there's a whole thing that ha there was a whole thing out of this That's a tease. Tease. There was a, there was a horse and the horse died and there was lots of tears and there was a wedding and a baby. It was, it's all sorts of stuff going on in this campaign. [00:15:27] Jesse Schwamb: Yeah. And I'm sure. Randy was somewhere near that horse when it happened. Right?  [00:15:32] Tony Arsenal: It was his horse.  [00:15:33] Jesse Schwamb: Yeah, exactly. That's  [00:15:35] Tony Arsenal: exactly, he didn't, he didn't kill the horse. He had no power to knock down the bridge The horse was standing on.  [00:15:40] Jesse Schwamb: Listen, next week, I'm pretty sure that's what we're gonna learn is that it was all him. [00:15:45] Tony Arsenal: Alright, Jesse, save us from this. Save us from this, please. Uh,  [00:15:49] Jesse Schwamb: no.  What  [00:15:50] Tony Arsenal: you affirming, this is  [00:15:50] Jesse Schwamb: great.  [00:15:50] Jesse's Affirmation: Church Community [00:15:50] Jesse Schwamb: It's possible that there is a crossover between yours and mine if we consider. That the church is like playing a d and d game in the dungeon Masters Christ, and the campaigns, the gospel. So I was thinking maybe is it possible, uh, maybe this is just the, the theology of the cross, but that sometimes, like you need the denial to get to the affirmation. Have we talked about that kind of truth? Yeah,  [00:16:14] Tony Arsenal: yeah,  [00:16:15] Jesse Schwamb: for sure. So here's a little bit of that. I'll be very, very brief and I'm using this not as like just one thing that happened today, but what I know is for sure happening all over the world. And I mean that very literally, not just figuratively when it comes to the body of Christ, the local church. So it snowed here overnight. This was, this is the Lord's Day. We're hanging out in the Lord's Day, which is always a beautiful day to talk about God. And overnight it snowed. The snow stopped relatively late in the morning around the time that everybody would be saying, Hey, it's time to go and worship the Lord. So for those in my area, I got up, we did the whole clearing off the Kai thing. I went to church and I was there a little bit early for a practice for music. And when I pulled in, there weren't many there yet, but the whole parking lot unplowed. So there's like three inches of snow, unplowed parking lot. So I guess the denial is like the plow people decided like, not this time I, I don't think so. They understood they were contracted with the church, but my understanding is that when one of the deacons called, they were like, Ooh, yeah, we're like 35 minutes away right now, so that's gonna be a problem. So when I pulled in, here's what I was. Like surprise to find, but in a totally unexpected way, even though I understand what a surprise is. And that is that, uh, that first the elders and the deacons, everybody was just decided we're going to shovel an entire parking lot. And at some point big, I was a little bit early there, but at some point then this massive text change just started with everybody, which was, Hey, when you come to church, bring your shovel. And I, I will tell you like when I got out of the car. I was so like somebody was immediately running to clear a path with me. One of those like snow pushers, you know what I mean? Yeah. Like one, those beastly kind of like blade things.  [00:17:57] Tony Arsenal: Those things are, those things are the best.  [00:17:59] Jesse Schwamb: Yeah. You just run. And so you have never met a group of people that was more happy to shovel an entire large asphalt area, which normally shouldn't even be required. And. It just struck me, even in hindsight now thinking about it, it was this lovely confluence of people serving each other and serving God. It was as if they got up that morning and said, do you know what would be the best thing in the world for me to do is to shovel. And so everybody was coming out. Everybody was shoveling it. It was to protect everyone and to allow one into elaborate, one access. It was just incredible. And so I started this because the affirmation is, I know this happens in, in all of our churches, every God fearing God, loving God serving church, something like this is happening, I think on almost every Lord's day or maybe every day of the week in various capacities. And I just think this is God's people coming together because everybody, I think when we sat down for the message was exhausted, but. But there was so much joy in doing this. I think what you normally would find to be a mundane and annoying task, and the fact that it wasn't just, it was redeemed as if like we, we found a greater purpose in it. But that's, everyone saw this as a way to love each other and to love God, and it became unexpected worship in the parking lot. That's really what it was, and it was fantastic. I really almost hope that we just get rid of the plow company and just do it this way from now on. Yeah, so I'm affirming, recognize people, recognize brothers and sisters that your, your church is doing this stuff all the time and, and be a part of it. Jump in with the kinda stuff because I love how it brings forward the gospel.  [00:19:35] Tony Arsenal: Yeah. Yeah. That's a great story. It's a great, uh, a great example of the body of Christ being, what the body of Christ is and just pulling together to get it done. Um, which, you know, we do on a spiritual level, I think, more often than a physical level these days. Right, right. But, um, that's great. I'm sitting here going three inches of snow. I would've just pulled into the lot and then pulled out of the lot. But New Hampshire, it hits different in New Hampshire. Like we all d have snow tires and four wheel drive.  [00:20:02] Jesse Schwamb: It's, it's enough snow where it was like pretty wet and heavy that it, if, you know, you pack that stuff down, it gets slick. You can't see the people, like you can't have your elderly people just flying in, coming in hot and then trying to get outta the vehicle, like making their way into church.  [00:20:14] Tony Arsenal: Yeah.  [00:20:15] Jesse Schwamb: So there was, there was a lot more of that. But I think again, you would, one of the options would've been like, Hey, why don't we shovel out some sp spaces for the, for those who need it, for, you know, those who need to have access in a way that's a little bit less encumbered. Oh, no, no. These people are like, I see your challenge and I am going to shovel the entire parking lots.  [00:20:35] Tony Arsenal: Yeah. Yeah. It used to happen once in a while, uh, at the last church, uh, at, um, your dad's church. We would, where the plow would just not come on a Sunday morning or, or more often than not. Um, you know, what happens a lot of times is the plows don't want to come more than once. Right. If they don't have to. Or sometimes they won't come if they think it's gonna melt because they don't want to deal with, uh, with like customers who are mad that you plowed and that it all melts. But either way, once in a while. The plow wouldn't come or it wouldn't come in time. And what we would do is instead of trying to shovel an entire driveway thing, we would just went, the first couple people who would get there, the young guys in the church, there was only a couple of us, but the younger guys in the church would just, we would just be making trips, helping people into the, yeah. Helping people into the building. So, um, it was a pretty, you know, it was a small church, so it was like six trips and we'd have everybody in, but um, we just kind of, that was the way we pulled together. Um, yeah, that's a great, it's a great story. I love, I love stuff like that. Yeah, me too. Whether it's, whether it's, you know, plowing a, a parking lot with shovels instead of a plow, or it's just watching, um, watching the tables and the chairs from the fellowship, you know, all just like disappear because everybody's just, uh, picks up after themselves and cleans and stuff. That's, that's like the most concrete example of the body of Christ doing what the body of Christ does. Um, it's always nice, you know, we always hear jokes about like, who can carry the most, the most chairs,  [00:22:04] Jesse Schwamb: most  [00:22:04] Tony Arsenal: chairs. Uh, I think it's true. Like a lot of times I think like I could do like seven or eight sometimes. [00:22:10] Jesse Schwamb: Uh, you, that's, so, one more thing I wanna say. I, I wanted to tell you this privately, Tony, 'cause it just cracked me up 'cause I, you'll appreciate this. But now I'm realizing I think the brothers and sisters who listened to us talk for any length of time and in the context of this conversation, but the church will appreciate this too. On my way out, I, I happened because I was there early and the snow was crazy. I parked way further out, way on the edge of the lot to just allow for greater access because of all the shoveling that was happening. And by the way, I really hope there were a ton of visitors this morning because they were like, wow, this, this church is wild. They love to shovel their own lot and they're the happiest people doing it. Some sweaty person just ushered me in while they were casting snow. Like,  [00:22:47] Tony Arsenal: is this some new version of snake handling? You shovel your own lot and your impervious to back injuries.  [00:22:53] Jesse Schwamb: Uh. So I was walking out and as I walked past, uh, there was a, uh, two young gentlemen who were congregating by this very large lifted pickup truck, which I don't have much experience with, but it looked super cool and it was started, it was warming up, and they were just like casually, like in the way that only like people with large beards wearing flannel and Carhartt kind of do, like casually leaning against the truck, talking in a way that you're like, wow, these guys are rugged. And they sound, they're super cool, and they're probably like in their twenties. And all I hear as I pass by is one guy going, yeah, well, I mean that's, I was, I said to them too, but I said, listen, I'd rather go to a church with God-fearing women than anywhere else.  [00:23:36] Tony Arsenal: Nice.  [00:23:37] Jesse Schwamb: I was just like, yep. On the prowl and I love it. And they're not wrong. This is the place to be.  [00:23:42] Tony Arsenal: It is.  [00:23:43] Jesse Schwamb: Yeah. This is the place to be. Yeah. So all kinds of, all kinds of good things I think going on in that in the house of the Lord and where wherever you're at, I would say be happy and be joyful and look for those things and participate in, like you said, whether it's physical or not, but as soon as you said like the, our young men, our youth somehow have this competition of when we need to like pack up the sanctuary. How many chairs can I take at one time? Yeah. It's like the classic and it just happens. Nobody says like, okay, everybody line up. We're about to embark on the competition now. Like the strong man usher competition. It's just like, it just happens and  [00:24:17] Tony Arsenal: it's  [00:24:17] Jesse Schwamb: incredible.  [00:24:18] Tony Arsenal: I mean, peacocks fan out their tail feathers. Young Christian guys fan out. All of the table chairs, chairs they can carry. It's uh, it's a real phenomena. So I feel like if you watch after a men's gathering, everybody is like carrying one chair at a time because they don't wanna hurt their backs and their arms. Oh, that's  [00:24:36] Jesse Schwamb: true. That's  [00:24:37] Tony Arsenal: what I do. Yeah. But it's when the women are around, that's when you see guys carrying like 19 chairs. Yeah. Putting themselves in the hospital.  [00:24:42] Jesse Schwamb: That's what I, listen, it comes for all of us. Like I, you know, I'm certainly not young anymore by almost any definition, but even when I'm in the mix, I'm like, oh, I see you guys. You wanna play this game? Mm-hmm. Let's do this. And then, you know, I'm stacking chairs until I hurt myself. So it's great. That's, that is what we do for each other. It's  [00:25:01] Tony Arsenal: just, I hurt my neck getting outta bed the other day. So it happens. It's real.  [00:25:05] Jesse Schwamb: The struggle. Yeah, the struggle is real.  [00:25:07] The Parable of the Lost Son [00:25:07] Jesse Schwamb: Speaking of struggle, speaking of family issues, speaking of all kinds of drama, let's get into Luke 15 and let me read just, I would say the first part of this parable, which as we've agreed to talk about, if we can even get this far, it's just the younger son. [00:25:24] Tony Arsenal: Yeah.  [00:25:25] Jesse Schwamb: And again, don't worry, we're gonna get to all of it, but let me read beginning in, uh, verse 11 here. This is Luke chapter 15. Come follow along as you will accept if you're operating heavy machinery. And Jesus said, A man had two sons and the younger of them said to his father, father, give me the share of the estate that falls to me. So he divided his wealth between them. And not many days later, the younger son gathered everything together and went on a journey into a distant country. And there he squandered his estate living recklessly. Now, when he had spent everything, a severe famine occurred in that country and it began to be impoverished. So he went and hired himself to one of the citizens of that country, and he sent him into his fields to feed swine. So he went and as he was desiring to be fed with the pods that the swine were eating because no one was giving anything to him. But when he came to himself, he said, how many of my father's men have more than enough bread, but I am dying here with hunger. I'll rise up and go to my father, and I'll say to him, father, I have sinned against heaven and before you, I'm no longer worthy to be called your son. Make me as one of your hired men. So he rose up, came to his father, but while he was still a long way off. His father saw him and felt compassion and ran and embraced him. And the son said to him, father, I've sinned against heaven and before you, I'm no longer worthy to be called your son. But the father said to his slaves, quickly, bring out the best robe and put it on him, and put a ring on his hand and sandals on his feet and bring the fat in calf and slaughter it and let us celebrate. For the son of mine was dead and has come to life again. He was lost and he has been found and they began to celebrate.  [00:27:09] Tony Arsenal: Yeah. Yeah. This is such a, um, such a, I don't know, like pivotal seminal parable in the Ministry of Christ. Um, it's one of those parables and we, we mentioned this briefly last week that even most. It, it hasn't passed out of the cultural zeitgeist yet. A lot of biblical teaching has, I mean, a lot, I think a lot of things that used to be common knowledge where, where you could make a reference to something in the Bible and people would just get it. Um, even if they weren't Christian or weren't believers, they would still know what you were talking about. There's a lot of things in the Bible that have passed out of that cultural memory. The, the parable of the prodigal son, lost son, however you wanna phrase it, um, that's not one of them. Right. So I think it's really important for us, um, and especially since it is such a beautiful picture of the gospel and it has so many different theological touch points, it's really incumbent on us to spend time thinking about this because I would be willing to bet that if you weave. Elements of this parable into your conversations with nonbelievers that you are praying for and, and, you know, witnessing to and sharing the gospel with, if you weave this in there, you're gonna help like plant some seeds that when it comes time to try to harvest, are gonna pay dividends. Right. So I think it's a really, it's a really great thing that we're gonna be able to spend, you know, a couple weeks really just digging into this. [00:28:40] Jesse Schwamb: Yeah, and to define the beginning, maybe from the end, just slightly here, I like what you said about this cultural acknowledgement of this. I think one of the correctives we can provide, which is clear in the story, is in the general cultural sense. We speak of this prodigal as something that just returns comes back, was lost, but now is found. And often maybe there is this component of, in the familial relationship, it's as if they've been restored. Here we're gonna of course find that this coming to one senses is in fact the work of God. That there is, again, a little bit of denial that has to bring forward the affirmation here that is the return. And so again, from the beginning here, we're just talking about the younger son. We have more than youthful ambition.  [00:29:19] The Essence of Idolatry and Sin [00:29:19] Jesse Schwamb: This heart of, give me the stuff now, like so many have said before, is really to say. Give me the gifts and not you, which is, I think, a common fault of all Christians. We think, for instance of heaven, and we think of all the blessings that come with it, but not necessarily of the joy of just being with our savior, being with Christ. And I think there's something here right from the beginning, there's a little bit of this betrayal in showing idolatry, the ugliness of treating God's gifts as if there's something owed. And then this idea that of course. He receives these things and imme more or less immediately sometime after he goes and takes these things and squanderers them. And sin and idolatry, I think tends to accelerate in this way. The distance from the father becomes distance from wisdom. We are pulled away from that, which is good. The father here being in his presence and being under his care and his wisdom and in his fear of influence and concern, desiring then to say, I don't want you just give me the gifts that you allegedly owe me. And then you see how quickly like sin does everything you, we always say like, sin always costs more than you want to pay. And it always takes you further than you want to go. And that's exactly what we see here. Like encapsulated in an actual story of relationship and distance.  [00:30:33] Tony Arsenal: Yeah. Yeah. And I, you know, I think, um. It's interesting to me.  [00:30:39] The Greek Words for Property [00:30:39] Tony Arsenal: You know, I, I, I'm a big fan of saying you don't need to study Greek to understand your Bible, but I'm also a big fan of saying understanding a little bit of Greek is really helpful. And one of the things that I think is really intriguing, and I haven't quite parsed out exactly what I think this means, but the word property in this parable, it actually is two different Greek words that is translated as property, at least in the ESV. And neither one of them really fit. What our normal understanding of property would be. And there are Greek words that refer to like all of your material possessions, but it says, father, give me the share of property. And he uses the word usia, which those of us who have heard anything about the trinity, which is all of us, um, know that that word means something about existence. It's the core essence of a person. So it says, father, give me the share of usia that is coming to me. And then it says, and he divided his bias, his, his life between them. Then it says, not many days later, the younger son gathered all that he had took a journey into the far country. There he squandered his usia again. So this, this parable, Christ is not using the ordinary words to refer to material, uh, material accumulation and property like. I think probably, you know, Christ isn't like randomly using these words. So there probably is an element that these were somehow figuratively used of one's life possessions. But the fact that he's using them in these particular ways, I think is significant. [00:32:10] The Prodigal Son's Misconception [00:32:10] Tony Arsenal: And so the, the, the younger son here, and I don't even like calling this the prodigal sun parable because the word prodigal doesn't like the equivalent word in Greek doesn't appear in this passage. And prodigal doesn't mean like the lost in returned, like prodigal is a word that means like the one who spends lavishly, right? So we call him the prodigal son because he went and he squandered all of his stuff and he spent all of his money. So it doesn't even really describe the main feature or the main point of why this, this parable is here. It's just sort of like a random adjective that gets attached to it. But all of that aside, um. This parable starts off not just about wasting our property, like wasting our things, but it's a parable that even within the very embedded language of the parable itself is talking about squandering our very life, our very essence, our very existence is squandered and wasted as we depart from the Father. Right? And this is so like, um, it's almost so on the head, on the on the nose that it's almost a little like, really Jesus. Like this is, this is so like, slap you in the face kind of stuff. This is right outta like Romans, uh, Romans one, like they did not give thanks to God. They did not show gratitude to God or acknowledge him as God. This is what's happening in this parable. The son doesn't go to his father and say, father, I love you. I'm so happy to stay with you. I'm so happy to be here. He, he basically says like. Give me your very life essence, and I'm gonna go, I'm gonna go spend it on prostitutes. I'm gonna go waste your life, father, I'm gonna waste your life, your existence, your bias. I'm gonna go take that and I'm gonna squander it on reckless living. And I guess we don't know for sure. He, it doesn't say he spends it on prostitutes. That's something his brother says later and assumes he did. So I, I don't know that we do that. But either way, I'm gonna take what's yours, your very life, your very essence. And also that my life, my essence, the gift you've given me as my father, you've given me my life. In addition now to your life or a portion of your life. And I'm gonna go squander that on reckless living, right? Like, how much of a picture of sin is that, that we, we take what we've been given by God, our very life, our very essence, we owe him everything, and we squander that on sinful, reckless living. That that's just a slap in the face in the best way right out of the gate here.  [00:34:28] Jesse Schwamb: Yes, that, that's a great point because it's, it would be one thing to rebel over disobedience, another thing to use the very life essence that you've been given for destructive, self-destructive purposes. And then to use that very energy, which is not yours to begin with, but has been imbued in yours, external, all of these things. And then to use that very thing as the force of your rebellion. So it's double insult all the way around. I'm with you in the use of Greek there. Thank you. Locus Bio software. Not a sponsor of the podcast, but could be. And I think that's why sometimes in translations you get the word like a state because it's like the closest thing we can have to understanding that it's property earned through someone's life more or less. Yeah. And then is passed down, but as representative, not just of like, here's like 20 bucks of cash, but something that I spent all of me trying to earn and. And to your point, also emphasizing in the same way that this son felt it was owed him. So it's like really bad all around and I think we would really be doing ourselves a disservice if we didn't think that there's like a little bit of Paul washer saying in this, like I'm talking about you though. So like just be like, look at how disrespectful the sun is. Yeah. Haven't we all done this? To God and bringing up the idea of prodigal being, so that, that is like the amazing juxtaposition, isn't it? Like Prodigal is, is spent recklessly, parsimonious would be like to, to save recklessly, so to speak. And then you have the love the father demonstrates coming against all of that in the same way with like a totally different kind of force. So.  [00:36:02] The Famine and Realization [00:36:02] Jesse Schwamb: What I find interesting, and I think this is like set up in exactly what you said, is that when you get to verse 14 and this famine comes, it's showing us, I think that like providence exposes what Sin conceals.  [00:36:16] Tony Arsenal: Yeah.  [00:36:16] Jesse Schwamb: And want arrives. Not just because like the money ran out, but because again, like these idols, what he's replaced the father with, they don't satisfy. And repentance then often begins when God shows the emptiness of light apart life apart from him. That's like the affirmation being born out of the denial. And so I think that this also is evolving for us, this idea that God is going to use hardship, not as mere punishment, but as mercy that wakes us up and that the son here is being woken up, but not, of course, it's not as if he goes into the land, like you said, starts to spend, is like, whoa, hold on a second. This seems like a bad idea. It's not until all of that sin ever, like the worship of false things collapses under its own weight before it, which is like the precursor of the antecedent, I think, to this grand repentance or this waking up.  [00:37:05] Tony Arsenal: Yeah. Yeah. And you know, I also think it's, um.  [00:37:08] The Depths of Desperation [00:37:08] Tony Arsenal: A feature of this that I haven't reflected on too deeply, but is, is worth thinking about is the famine that's described here only occurs in this far country that he's in. [00:37:17] Jesse Schwamb: Yeah.  [00:37:17] Tony Arsenal: Right. So even that's right. And this is like a multitude of foolish decisions. This is compounding foolish decisions that don't, don't make any sense. Like they don't really actually make any sense. Um. There's not a logic to this, this lost son's decision making. He takes the property. Okay. I guess maybe like you could be anxious to get your inheritance, but then like he takes it to a far country. Like there's no reason for him to do that. If at any point through this sort of insane process he had stopped short, he would not have been in the situation he was in. Yes. And that, I love that phrase, that providence, you know, reveals, I don't know exactly how you said it, but like providence reveals what our sin can bring to us. Like he first see sins against his father by sort of like demanding, demanding his inheritance early. Then he takes it and he leaves his country for no reason. He goes to this far country, then he spends everything and then the famine arises. Right? And the famine arises in this other country.  [00:38:13] Jesse Schwamb: Right.  [00:38:13] Tony Arsenal: And that's, I think that is still again, like a picture of sin. Like we. We don't just, we don't just take what the father has and, and like spend it like that would be bad enough if we weren't grateful for what we have and what we've been given, and we just waste it. But on top of that, now we also have taken ourselves to a far country. Like we've gone away from the good, the good land of the Lord, as those who are not regenerate. We've gone away from the, the Lord into this far country. And it's not until we start to have this famine that we recognize what we've done. And again, this is, this is where I think we get a picture. There's so many theological, like points in this parable particular that it almost feels a little bit like a, like a. Parable that's intended to teach some systematic theology about for sure, the oral salus, which I think there's probably a lot of like biblical theology people that are ready to just crawl through the screen and strangle me for saying that. But this is such a glorious picture of, of regeneration too. [00:39:16] The Journey Back to the Father [00:39:16] Tony Arsenal: Like he comes to himself, there's nothing, there's nothing in the story that's like, oh, and the servant that he was, the other servant he was talking to mentioned that the famine, like there's nothing here that should prompt him to want to go back to his home, to think that his father could or would do anything about it, except that he comes to himself. He just comes to the realization that his father is a good man and is wise and has resources, and has takes care of his, of his servants on top of how he takes care of his sons. That is a picture of regeneration. There's no, yeah. Logical, like I'm thinking my way into it, he just one day realizes how much, how many of my father's servants have more than enough bread. Right. But I'm perishing here in this, this foolish other country with nothing. Right. I can't even, and the, the pods that the pigs ate, we can even, we can get into the pods a little bit here, but like. He wants to eat the pods. The pods that he's giving the pigs are not something that's even edible to humans. He's that destitute, that he's willing to eat these pods that are like, this is the leftover stuff that you throw to the pigs because no, no, nobody and nothing else can actually eat it. And that's the state he's in at the very bottom, in the very end of himself where he realizes my father is good and he loves me, and even if I can never be his son again, surely he'll take care of me. I mentioned it last week, like he wasn't going back thinking that this was gonna be a failing proposition. He went back because he knew or he, he was confident that his father was going to be able to take care of him and would accept him back. Right. Otherwise, what would be the point of going back? It wasn't like a, it wasn't like a, um, a mission he expected to fail at. He expected there to be a positive outcome or he wouldn't have done it. Like, it wouldn't make any sense to try that if there wasn't the hope of some sort of realistic option.  [00:41:09] Jesse Schwamb: And I think his confidence in that option, as you were saying, is in this way where he's constructed a transaction. Yeah. That he's gonna go back and say, if you'll just take me out as a slave, I know you have slaves, I will work for you. Right. Therefore, I feel confident that you'll accept me under those terms because I'll humble myself. And why would you not want to remunerate? Me for the work that I put forward. So you're right, like it's, it's strange that he basically comes to this, I think, sense that slavery exists in his life and who would he rather be the slave of,  [00:41:38] Tony Arsenal: right? [00:41:39] Jesse Schwamb: Yeah. And so he says, listen, I'm gonna come to the father and give him this offer. And I'm very confident that given that offer and his behavior, what I know about how he treats his other slaves, that he will hire me back because there's work to do. And therefore, as a result of the work I put forward, he will take care of me. How much of like contemporary theology is being preached in that very way right now?  [00:41:58] Tony Arsenal: Yeah.  [00:41:59] Jesse Schwamb: And that's really like why the minimum wages of sin is all of this stuff. It's death. It's the consequences that we're speaking about here. By the way, the idea about famine is really interesting. I hadn't thought about that. It is interesting, again, that sin casts him out into this foreign place where the famine occurs. And that famine is the beginning of his realization of the true destruction, really how far he's devolved and degraded in his person and in his relationships and in his current states. And then of course, the Bible is replete with references and God moving through famine. And whereas in Genesis, we have a local famine, essentially casting Joseph brothers into a foreign land to be freed and to be saved.  [00:42:39] Tony Arsenal: Right.  [00:42:40] Jesse Schwamb: We have the exact opposite, which is really kind of interesting. Yeah. So we probably should talk about, you know, verse 15 and the, and the pig stuff. I mean, I think the obvious statement here is that. It would be scandalous, like a Jewish hero would certainly feel the shame of the pigs. They represent UNC cleanliness and social humiliation. I'm interested again, in, in this idea, like you've started us on that the freedom that this younger brother sought for becomes slavery. It's kind of bondage of the wills style. Yeah. Stuff. There's like an, an attentiveness in the story to the degrading reversal in his condition. And it is interesting that we get there finally, like the bottom of the pit maybe, or the barrel is like you said, the pods, which it's a bit like looking at Tide pods and being like, these are delicious. I wish I could just eat these. So I, I think your point isn't lost. Like it's not just that like he looked at something gross and was so his stomach was grumbling so much that he might find something in there that he would find palatable. It, it's more than that. It's like this is just total nonsense. It, this is Romans one. [00:43:45] Tony Arsenal: Yeah. Yeah. And these pods, like, these aren't, um, you know, I guess I, I don't know exactly what these are. I'm sure somebody has done all of the historical linguistic studies, but the Greek word is related to the, the word for keratin. So like the, the same, the same root word. And we have to be careful not to define a Greek word based on how we use it. That's a reverse etymology fallacy. Like dunamis doesn't mean dynamite, it's the other direction. But the Greek word is used in other places, in Greek literature to describe like the horns of rhinoc, like,  [00:44:21] Jesse Schwamb: right,  [00:44:21] Tony Arsenal: this, these aren't like. These aren't pea pods. I've heard this described like these are like little vegetable pods. No, this is like they're throwing pieces of bone to the pigs.  [00:44:31] Jesse Schwamb: Yeah.  [00:44:31] Tony Arsenal: And the pigs, the pigs can manage it. And this is what this also like, reinforces how destitute and how deep the famine is. Like this isn't as though, like this is the normal food you give to pigs. Like usually you feed pigs, like you feed pigs, like the extra scraps from your table and like other kinds of like agricultural waste. These are, these are like chunks of bony keratin that are being fed to the pigs. So that's how terrible the famine is that not even the pigs are able to get food.  [00:45:00] Jesse Schwamb: Right?  [00:45:00] Tony Arsenal: They're given things that are basically inedible, but the pigs can manage it. And this, this kid is so hungry, he's so destitute that he says, man, I wish I could chew on those bony, those bony pods that I'm feeding them because that's how hungry and starved I am. You get the picture that this, um. This lost son is actually probably not just metaphorically on the brink of death, but he's in real risk of starvation, real risk of death that he, he can't even steal. He can't even steal from the pigs what they're eating, right? Like he can't even, he can't even glean off of what the pigs are eating just to stay alive. He, he's literally in a position where he has no hope of actually rescuing himself. The only thing that he can do, and this is the realization he has, the only thing he can do is throw himself back on the mercy of his father.  [00:45:50] Jesse Schwamb: That's  [00:45:50] Tony Arsenal: right. And, and hope, again, I think hope with confidence, but hope that his father will show mercy on him and his, his conception. I wanna be careful in this parable not to, I, I think there's something to what you're getting at or kinda what you're hinting at, that like his conception of mercy is. Not the full picture of the gospel. Yes. His conception of mercy is that he's going to be able to go and work and be rewarded for his laborers in a way that he can survive. And the gospel is so much broader and so much bigger than that. But at the same time, I think it's, it's actually also a confident hope, a faith-filled hope that his father's mercy is going to rescue him, is going to save him. So it is this picture of what we do. And, and I think, I think sometimes, um, I want to be careful how we say this 'cause I don't wanna, I don't want to get a bunch of angry emails and letters, but I think sometimes we, um, we make salvation too much of a theology test. And there's probably people that are like, Tony, did you really just say that? I think there are people who trust in the Lord Jesus thinking that that means something akin to what. This lost son thinks  [00:47:03] Jesse Schwamb: Right.  [00:47:03] Tony Arsenal: Exactly. They trust. They trust that Jesus is merciful and, and I'm not necessarily thinking of Roman Catholics. I'm not thinking of Roman Catholic theology for sure. I do think there are a fair number of Roman Catholic individuals that fall into this category where they trust Jesus to save them. Right. They just don't fully understand exactly what Jesus means, what that means for them to be saved. They think that Christ is a savior who will provide a way for them to be saved by His grace that requires them to contribute something to it. Arminians fall into that category. Right. I actually think, and I, I think there's gonna be if, if there's, if the one Lutheran who listens to our show hears this is gonna be mad, but I actually think Lutheran theology kind of falls into this in a sort of negative fashion in that you have to not resist grace in order to be saved. So I think. That is something we should grapple with is that there are people who fit into that category, but this is still a faith-filled, hope-filled confidence in the mercy of the father in this parable that he's even willing to make the journey back. Right? This isn't like right, he walks from his house down the street or from the other side of town. He's wandering back from a far country. He, he went into a far country. He has to come back from a far country. And yes, the father greets him from afar and sees him from afar. But we're not talking about like from a far country. Like he sees him coming down the road, it, he has to travel to him, and this is a picture of. The hope and the faith that we have to have to return to God, to throw ourselves on the mercy of Christ, trusting that he has our best interest in mind, that he has died for us, and that it is for us. Right? There's the, the knowledge of what Christ has done, and then there's the ascent to the truth of it. And then the final part of faith is the confidence or the, the faith in trust in the fact that, that is for me as well, right? This, this is a picture of that right here. I, I don't know why we thought we were gonna get through the whole thing in one week, Jesse. We're gonna spend at least two weeks on this lost son, or at least part of the second week here. But he, this is, this is also like a picture of faith. This is why I say this as like a systematic theology lesson on soteriology all packed into here. Because not only do we have, like what is repentance and or what does regeneration look like? It's coming to himself. What does repentance look like? Yes. Turning from your sins and coming back. What is, what is the orde solis? Well, there's a whole, there's a whole thing in here. What is the definition of faith? Well, he knows that his father is good. That he has more than enough food for his servants. He, uh, is willing to acknowledge the truth of that, and he's willing to trust in that, in that he's willing to walk back from a far country in order to lay claim to that or to try to lay claim to it. That's a picture of faith right there, just in all three parts. Right. It's, it's really quite amazing how, how in depth this parable goes on this stuff,  [00:49:54] Jesse Schwamb: right? Yeah. It's wild to note that as he comes to himself, he's still working. Yeah, in that far off country. So this shows again that sin is this cruel master. He hits the bottom, he wants the animal food, but he's still unfed. And this is all the while again, he has some kind of arrangement where he is trying to work his way out of that and he sees the desperation. And so I'm with you, you know, before coming to Christ, A person really, I think must come to themselves and that really is like to say they need to have a sober self-knowledge under God, right? Yeah. Which is, as we said before, like all this talk about, well Jesus is the answer. We better be sure what the question is. And that question is who am I before God? And this is why, of course, you have to have the law and gospel, or you have to have the the bad news before you can have the good news. And really, there's all of this bad news that's delivered here and this repentance, like you've been saying, it's not just mere regret, we know this. It's a turning, it's a reorientation back to the father. He says, I will arise and go to my father. So yeah, also it demonstrates to me. When we do come to ourselves when there's a sober self-knowledge under God, there is a true working out of salvation that necessarily requires and results in some kind of action, right? And that is the mortification of sin that is moving toward God again, under his power and direction of the Holy Spirit. But still there is some kind of movement on our part. And so that I think is what leads then in verse 19, as you're saying, the son and I do love this 'cause I think this goes right back to like the true hope that he has, even though it might be slightly corrupted or slightly wa

Message from Pastor Adam Bishop on February 1, 2026

My friend Dr. Ben Bailey (PhD from BYU in Psychology currently working at UVU as a Mental Health Therapist) joins us to talk about things close to his heart and work as a therapist to bring more hope and understanding, reduce divisiveness, and bring us together as the same human family including: Nonviolent Communication (NVC) as a framework to become a better peacemaker Moving from judgmental thinking into a language of feelings and needs Understanding differences in others by understanding their needs How to talk across difference with people who have different opinions than us about the rights of LGBTQ individuals Distinguishing empathy from agreement (understanding someone does not require endorsing their beliefs) Prioritizing safety before connection A more compassion focused approach to understanding pornography use Normalizing and having a better approach to doubt Thank you, Ben, for being on the podcast. I learned so much from you on how to feel better about ourselves and bring us together as the same human family. I also appreciate your work as a therapist and all you are doing to love, help, and give hope to others. Links: NVC Book: https://nonviolentcommunication.com/product/nvc/ Center For Nonviolent Communication: https://www.cnvc.org/ The Return of the Prodigal Son: https://www.penguinrandomhouse.com/books/122877/the-return-of-the-prodigal-son-by-henri-jm-nouwen/ My Music Links: https://linktr.ee/benbaileymusic

Buongiorno! The Backbone FOOD Network brings you the meals and stories from the 2000 cookbook Can You Take the Heat by Jim Ross & The WWF Superstars. This episode, Chef Keithie lays the Smackdown on "The Prodigal Son's" Shrimp Scampi. Shane McMahon is a bit hyper, and this shrimp cooks fast, but the accompanying risotto cooks slow and steady.  Does Shane-O-Mac approve? You tell us. Mangiare la mia famiglia

Send us a textFasting is often treated as an optional discipline—or an extreme one. But in Scripture, fasting is a quiet act of humility that creates space for God to move in ways we cannot force.In this episode, Karl Gessler shares a brief but powerful testimony about how his friend Joe Roraff returned to Jesus after his father completed a 21-day fast. This is not a story about earning miracles or manipulating outcomes—it's about surrender, intercession, and the unseen spiritual effects of obedience.Sometimes fasting doesn't change our circumstances immediately. Sometimes it changes people. Sometimes, it saves a life.If you've ever wondered whether fasting really matters—or if it can make a difference for someone you love—this episode will encourage you to see effectual power of fasting to conform our world to Jesus.❤️ SHOW YOUR SUPPORT - LINKS BELOW...➡️ Email me: https://www.karlgessler.com/deliverance➡️ DONATE ➡️  Join our team!https://www.givesendgo.com/karlgesslerfamilybandhttps://www.patreon.com/karlgesslerhttps://cash.app/$KarlgesslerSocial Media➡️Facebook - https://www.facebook.com/profile.php?id=100089357625739➡️Telegram - https://t.me/FaithoftheFathers➡️Truth Social - https://truthsocial.com/@UCLOvq6O4aIXLrkKxwXkq3uASupport the show

Feeling stuck in isolation after you've been hurt? You're not alone — and healing is possible. Pastor Tim Mossholder explores how trauma — including church hurt — can deplete us, drive desperation, and lead to painful isolation. Ultimately, trauma kills community. But drawing from Jesus' story about the Prodigal Son, we'll discover the battle lines trauma creates and the steps to fight back. Key takeaways: - Understand how trauma isolates us — even in the church — and why unity defeats the enemy's plans - Learn to reclaim your God-given agency through spiritual awareness and "I will" choices - Experience the Father's compassionate embrace and full restoration to loving, authentic community Watch now to discover how Jesus can transform your story from trauma to celebration — no matter the hurt you've experienced.

On this episode of Words of Grace, we consider The Divine Perspective of Repentance from Luke chapter 15. Using the well-known parable of the Prodigal Son, this message looks beyond repentance as merely a human act and focuses instead on God's response when His children return to Him. Jesus' parables of the lost sheep, the … Continue reading "The Divine Perspective of Repentance"

Message by Scott Pinkham

his week as we continue our series in the Parables, Jesus begins with "a man had two sons..." This is not the famous Prodigal Son parable, which also begins that way. Instead, here a father comes asking his sons to work in the vineyard. The first says yes, but doesn't do it. The second says no, but changes his mind and goes. Jesus presses his hearers: so who did what his father wanted? Everyone agrees it's the second son. Open-defiance-followed-by-obedience is better than fake-obedience-that-hides-defiance. We get it, Jesus. Lesson over, right? But Jesus then goes scorched earth: "that's why the bad people are going to heaven ahead of you." Wait, what?! If Jesus goal is not merely to humble us but to heal us, what is the surgery he is doing here? How is our half-hearted obedience actively robbing us daily of the joy and healing of heaven? Let's talk about "Yes & No" (Mt.21:23-32).

My friend Dr. Ben Bailey (PhD from BYU in Psychology currently working at UVU as a Mental Health Therapist) joins us to talk about things close to his heart and work as a therapist to bring more hope and understanding, reduce divisiveness, and bring us together as the same human family including: Nonviolent Communication (NVC) as a framework to become a better peacemaker Moving from judgmental thinking into a language of feelings and needs Understanding differences in others by understanding their needs How to talk across difference with people who have different opinions than us about the rights of LGBTQ individuals Distinguishing empathy from agreement (understanding someone does not require endorsing their beliefs) Prioritizing safety before connection A more compassion focused approach to understanding pornography use Normalizing and having a better approach to doubt Thank you, Ben, for being on the podcast. I learned so much from you on how to feel better about ourselves and bring us together as the same human family. I also appreciate your work as a therapist and all you are doing to love, help, and give hope to others. Links: NVC Book: https://nonviolentcommunication.com/product/nvc/ Center For Nonviolent Communication: https://www.cnvc.org/ The Return of the Prodigal Son: https://www.penguinrandomhouse.com/books/122877/the-return-of-the-prodigal-son-by-henri-jm-nouwen/ My Music Links: https://linktr.ee/benbaileymusic

REGULAR FEATURE: LEGION OF DOOM REGULAR FEATURE: MISTY AF THANKS FOR JOINING US Smash that like button and subscribe if you haven't already. And join our Patreon. patreon.com/iftheshoesfit.

Pastor Bryan Wolfmueller of St. Paul Lutheran, Austin, TX Has American Christianity Failed?The post The Parable of the Prodigal Son, Part 3 – Bryan Wolfmueller, 1/22/26 (0221) first appeared on Issues, Etc..

What if you had insurance that actually prevented problems instead of just paying for them after they happen? In this episode, Dr. Alex Loyd reveals the shocking truth about insurance (it's the #1 industry in the US at 21% of GDP—and it's all for worst-case scenarios) and contrasts it with God's true "life insurance" for the elect. Drawing from Romans 8:33, Alex explains why no one—including you—can bring a charge against God's elect, and what that means for your guilt, shame, and identity. ✓ What You'll Discover: ✓ Why insurance is the #1 industry in America (21% of GDP for worst-case scenarios) ✓ What "life insurance" actually insures (hint: not your life) ✓ Who the "elect" are according to Romans 8 and biblical scholars ✓ Why no one can bring a charge against you—not even yourself ✓ How your identity is NOT your sins, accomplishments, or failures ✓ The Prodigal Son truth: you can always come back ✓ Why guilt and shame have zero power over believers ✓ How cognitive dissonance creates 90%+ of disease (CDC confirms) ✓ The spiritual-to-physical pipeline: stress → suppressed immunity → illness ✓ How to identify your dominant emotion when healing trauma Key Topics Covered: Romans 8:33 breakdown: "Who can bring a charge against the Lord's elect?" The difference between being "elect" before the foundation of the world vs. during your earthly life Why your name is already written in the Lamb's Book of Life Tesla's auto-drive as a metaphor for prevention vs. reaction Professor William Tiller's principle: "The unseen is always the parent of the seen" Mayo Clinic's recent study proving positive thinking creates better health Dr. Bruce Lipton: stress is the ONLY way you get disease The Bethel Sozo technique: recognizing accusation vs. God's voice C.S. Lewis on how everyone appeals to a moral standard Why believers have power to resist sin that unbelievers may not have

Worship with us on VIZION CHURCH ONLINE every Sunday at 9:30am and 11:00am EST: https://live.vizionchurch.com Visit Our Website: https://www.vizionchurch.com/ FOLLOW VIZION CHURCH ►   / vizionchurch   ►   / vizionchurch   What we give to God cannot compare to what He has given us: His inexpressible gift. If you feel lead to support Vizion Church, visit the online giving center. ►http://bit.ly/2gLulBw About Vizion Church: Vizion is a vibrant church located in Uptown Charlotte. Our mission is to empower people to live out the extraordinary vision of God. 704-560-8335 info@vizionchurch.com 1113 Fordham Rd Charlotte, NC 28208

SummaryIn this sermon, Benjamin Lee explores the parable of the Prodigal Son, emphasizing the journey of choices, the consequences of sin, and the importance of repentance. He highlights the heart conditions that lead individuals away from God and the necessity of recognizing one's state to return to the Father. The message encourages listeners to reflect on their lives, acknowledge their sins, and take action towards reconciliation with God, emphasizing that it is never too late to come back home.TakeawaysThe story of the Prodigal Son illustrates the consequences of poor choices.Sin can lead us to a place of despair and destruction.We must recognize our heart conditions to avoid falling into sin.Repentance is essential for returning to God.Acknowledging our sins is the first step towards forgiveness.We have everything we need in Jesus Christ to be content.The path of the prodigal is filled with pain and regret.God welcomes us back with open arms when we repent.It is crucial to guard our hearts against temptation.Today is the day to come back to the Father.Chapters00:00 The Prodigal Son: A Journey of Choices05:10 The Consequences of Sin12:21 Recognizing Our Heart Condition19:25 The Path to Repentance25:11 Returning to the Father30:15 The Invitation to ChangeBooks, Blogs, Merch: https://benjaminlee.blogI Can Do Podcast: https://icandopodcast.comYoutube: https://youtube.com/@icandopodcast?si=5RdZi8x91SW4CNF3Please leave me a rating and a review!

On this episode of The Concordia Publishing House Podcast, Elizabeth Pittman is joined by theologian, author, and podcast host Bryan Wolfmueller to discuss his newest book with CPH, Finally Free: Three Lessons in the Parable of the Prodigal Son. In this short book, Wolfmueller digs into the popular parable of the Prodigal Son to bring hope and aid to our hurting conscience. Get the book at cph.org/finallyfree. Show NotesIn the parable of the prodigal son, Jesus tells a story most of us know by heart. Yet beneath its familiarity, He exposes three kinds of bondage that touch every human heart: the pull to do whatever we want, the fear that we've sinned too much to be welcomed back, and the quiet pride that trusts in our own goodness. In this episode, author Bryan Wolfmueller talks about his book Finally Free: Three Lessons in the Parable of the Prodigal Son and explores how Jesus uses this beloved parable to reveal our slavery to sin and, more importantly, the freedom He gives through His suffering, death, and resurrection. QuestionsThe parable of the prodigal son is one of the most familiar stories in Scripture. What made you willing to take the risk of writing an entire book on such a well-known text? In Luke 15, Jesus tells three lost-and-found parables in a row. How does the presence of the older brother change the pattern of “lost, found, joy” in the third parable?You argue that the older brother is not a side character but the entire point of the parable. Why do we so often overlook him, and what do we miss when we do?The first slavery you discuss is “Belly Slaves” What is this and how does the younger son illustrate it? Why is this slavery so appealing? How does the younger son illustrate our enslavement to pleasure, desire, and self-rule—and why is that slavery so appealing?What happens when an entire culture succumbs to belly slavery?You say despair, the second slavery, is a theological slavery. Tell us about this.You write that the third slavery, pride, is a two-fold slavery. What do you mean by this?You write that each of us has “a little Pharisee living in our hearts.” What are some subtle ways this Pharisee shows up in our church life and personal faith?About the GuestPastor Bryan Wolfmueller is the pastor at St. Paul and Jesus Deaf Lutheran Churches in Austin, TX.  Prior to that he was the pastor of Hope Lutheran Church in Aurora, CO since 2005. He is the co-host of Table Talk Radio, the world's most famous Lutheran theological game show. Bryan has a new hobby every day, but he always comes back to reading about Law and Gospel. Bryan lives in Round Rock, TX with his wife Keri and four children.

Is the American Church becoming the very thing Jesus opposed?

Do you ever wonder if God's Unconditional Love is really for you? In today's episode, we break down the lies of “not enough,” explore the truth of the gospel, and show how God's Unconditional Love can transform your identity, your relationships, and your daily walk with Jesus.Many Christians silently wrestle with feelings of inadequacy, shame, or comparison. But the Bible tells a better story one where the Father runs toward you, embraces you, and calls you His child. Through Scripture, honest conversation, and practical insights from Pops, Bob, and Emma, this episode helps you experience God's Unconditional Love in real life.You'll learn:• Why “I'm not enough” is a lie God wants to heal• How Romans 3:23, Romans 5:8, and 1 John 3:1 reveal God's heart• How the Prodigal Son shows the depth of the Father's love• What it means to accept your identity as God's beloved child• How confession, solitude, and receiving God's love daily renew your life• A practical next step that you can start this weekIf you've ever felt spiritually weak, overwhelmed, or unworthy, this episode is for you. God's Unconditional Love is more powerful than your past, your mistakes, or your fears. Walk with Him and discover what it means to be fully known, fully accepted, and fully loved.SUBSCRIBE to our channel / @binmin_org JOIN the NEWSLETTER at https://binmin.org/newsletter/SUPPORT Binmin with a tax-deductible gift HERE - https://binmin.org/donate00:00 – THE LIE OF “NEVER ENOUGH”00:48 – WELCOME TO THE BINMIN PODCAST1:03 – WHERE DOES THE LIE COME FROM?1:38 – “BUT GOD” – WHY THE STORY DOESN'T END WITH OUR SIN2:22 – GOD MAKES THE FIRST MOVE (ROMANS 5:8)2:46 – WHAT GOD'S LOVE LOOKS LIKE IN REAL LIFE2:57 – THE PRODIGAL SON: THE FATHER WHO RUNS TOWARD YOU4:49 – WHY HUMAN LOVE CAN'T COMPARE5:26 – CHILDREN OF GOD (1 JOHN 3:1)5:53 – WHY GOD'S LOVE CHANGES EVERYTHING6:47 – HOW TO LIVE IN GOD'S LOVE7:12 – EMMA'S STORY: SHAME, GRACE, AND IDENTITY8:34 – POPS' STORY: CONSTANT REMINDERS OF GOD'S LOVE9:06 – CONFESSION, SOLITUDE, AND RECEIVING GOD'S LOVE10:58 – WHAT WE WANT YOU TO TAKE AWAY11:08 – RUNNING THE RACE WHEN YOU FALL12:11 – YOUR NEXT STEP THIS WEEK13:11 – FINAL ENCOURAGEMENT & CLOSEJOIN the⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ NEWSLETTER⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠. SUPPORT Binmin with a tax-deductible gift⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ HERE⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠CONNECT WITH BINMIN: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠TikTok⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Instagram⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Facebook⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Linkedin⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Binmin.org⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Questions?: info@binmin.orgPODCAST RESOURCES: More from Binmin:⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Binmin.org⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Subscribe on Apple Podcasts⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Follow on Spotify⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Subscribe on YouTube⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠LEAVE A REVIEW on ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Apple podcasts⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ 

On this weeks Prove All Things, Jeff and Mike welcome back Tyler elder Blake Silverstein for a conversation that helps explain why the Bible can sound so foreign to modern ears. Blake unpacks the difference between an ancient “honor and shame” culture and today's Western “guilt and innocence” mindset—and how that lens can change the way we read familiar stories like David and Bathsheba and the Prodigal Son. Along the way, they connect it to Christian discipleship, repentance, and why restoring relationships matters more than a merely “transactional” view of faith. If you've ever wondered why certain teachings (like eternal torment) don't line up with the full biblical picture, this episode will give you a fresh and practical way to think about it.

Sibling rivals! How often have you heard “Daddy loves me more!” ”No he doesn't!” and on it goes. The oldest brother in the Prodigal Son was jealous of the love his father showed to his younger brother. But the truth is he didn't want the love. But we'll see his father longed to give it to him. To support this ministry financially, visit: https://www.oneplace.com/donate/581/29?v=20251111

Sibling rivals! How often have you heard “Daddy loves me more!” ”No he doesn't!” and on it goes. The oldest brother in the Prodigal Son was jealous of the love his father showed to his younger brother. But the truth is he didn't want the love. But we'll see his father longed to give it to him. To support this ministry financially, visit: https://www.oneplace.com/donate/790/29?v=20251111

God is a God of fresh starts. Join us as Pastor Rick unpacks the parable of the Prodigal Son and how it should give each of us hope. NEXT STEPS: I am going to start or stay with Ownit 356 One Story Plan this Monday. I am asking God to help me really know His grace and grow in my understanding of His Fatherhood.

We share how to move from striving for approval to living from secure love, using the Prodigal Son to show why identity as God's children frees us to rest and grow. We end with a simple challenge and prayer—Hineni, here I am—to practice trust over control.• three pillars of growth: physical, mental, spiritual• identity as children, not hired workers• the Prodigal Son read and applied to life• the father's compassion versus the older brother's resentment• God restores imperfect people across Scripture• striver mindset contrasted with daughterhood• practical signs of striving in daily routines• loved in your becoming, not just arrival• weekly challenge to name striving and trust God• Hineni as a simple, daily prayer of availabilityNext week we're gonna talk about obedience before understandingIf you have any comments, questions, please send those to meIt is really our kind of our our targeted audience is men, but it's great information that we take scriptures from the Bible and we dive into those every other week, every other Tuesday. We have about 11 episodes out, and it's called The Road Travelhttps://aarondegler.com/

John talks about returning home through the story of the Prodigal Son.

Pastor Bryan Wolfmueller of St. Paul Lutheran, Austin, TX Has American Christianity Failed?The post The Parable of the Prodigal Son, Part 2 – Bryan Wolfmueller, 1/16/26 (0162) first appeared on Issues, Etc..

In this profound exploration of Luke 15:11-32, Tony Arsenal and Jesse Schwamb begin a multi-part series on one of Scripture's most beloved parables. Rather than focusing primarily on the prodigal son's journey, the hosts emphasize that this parable is fundamentally about the Father's lavish, scandalous grace—a grace so radical it not only forgives but elevates redeemed sinners to the status of beloved children and heirs. The discussion explores themes of adoption, regeneration, the nature of repentance, and the often-overlooked role of the older brother as a picture of those who struggle to rejoice in God's mercy. This episode challenges listeners to see the gospel's transformative power in new depth. Key Takeaways The parable's primary focus is the Father's character, not the sons' stories. While the sons represent important theological truths about repentance and self-righteousness, the central point is to reveal God's gracious, eager, and generous nature toward sinners. God's salvation elevates beyond mere forgiveness. The prodigal son isn't simply restored to his former position—he's elevated, receiving the best robe, ring, and celebration. This pictures how salvation includes not just pardon but adoption as God's children and co-heirs with Christ. The parable has multiple valid applications. It teaches us about God's nature, the process of regeneration and repentance, the appropriateness of celebrating restored sinners, and the danger of complaining about grace (represented by the older brother). "Coming to himself" represents Spirit-wrought regeneration. The son's realization and return isn't self-generated wisdom but reflects the work of God bringing him to recognition of the Father's character and his own desperate need. The older brother represents "gospel complainers." His technically reasonable grievance reveals how even those closest to religious practice can resent God's lavish mercy toward "undeserving" sinners—a warning against self-righteousness. This grace is genuinely scandalous. No human mind would conceive of a redemption story this generous. The gospel's radical nature should continually shock us; if it doesn't, we may need to reexamine our understanding of both our sin and God's grace. The parable must be read in its full context. As the culmination of three interconnected parables (lost sheep, lost coin, lost son), it represents an escalation from passive objects to active persons, filling out a complete picture of salvation. In-Depth Exploration The Father as the True Center of the Parable While commonly titled "The Parable of the Prodigal Son," this designation can misdirect our focus. Tony and Jesse emphasize that the central figure is actually the Father, whose character and actions drive every significant moment in the narrative. The Father divides the inheritance (though culturally scandalous), watches for the son's return, runs to meet him (undignified for a patriarch), embraces him before hearing his confession, restores him beyond his wildest expectations, and then graciously pleads with the resentful older brother. Each action reveals a God whose love is not cautious or calculating but extravagant and eager. This reframing transforms how we read the parable—not as a morality tale about wayward children, but as a revelation of divine character. The Father's response exceeds every cultural expectation and reasonable boundary, which is precisely the point: God's grace is scandalously generous, going beyond justice to lavish unmerited favor on those who deserve condemnation. Elevation Beyond Mere Restoration A crucial theological insight emerges when we recognize that the returning son receives more than simple forgiveness. Jesse notes that "he's not starting from a place of restored weakness or some kind of subcategory in the hierarchy of the family. He's actually been elevated back up." The best robe, the ring, the shoes, the fatted calf—these aren't standard welcomes but markers of honor typically reserved for the most distinguished. This pictures a profound gospel truth: salvation isn't merely escape from punishment or even return to pre-fall status. Through union with Christ, believers are adopted as God's children, made co-heirs with the Son, clothed in Christ's righteousness, and welcomed into intimate fellowship with the Father. As Tony observes, God "could have redeemed us from destruction" without making us His children, but He chose to do infinitely more. This elevation is the scandal of grace—not just pardon but exaltation, not just survival but celebration, not just servants but sons and daughters. The Older Brother and Gospel Complaint The parable doesn't end with the younger son's restoration but continues with the older brother's resentment—a detail often glossed over but profoundly significant. His complaint seems almost reasonable: he's been faithful, obedient, and present while his brother squandered everything on dissolute living. Yet his reaction reveals a fundamental misunderstanding of grace. He sees relationship with the Father in transactional terms—service rewarded, obedience compensated—and therefore resents mercy shown to the "undeserving." Tony and Jesse identify this as "gospel complaining," the tendency to begrudge God's generosity toward others, particularly those we deem less worthy. The Pharisees who criticized Jesus for welcoming sinners exemplify this attitude, and the danger persists today whenever we're more concerned with fairness than grace, more protective of boundaries than eager for redemption. The Father's response—"you are always with me, and all that is mine is yours"—reminds us that grace to others doesn't diminish what we've received, and that celebrating restored sinners is the only appropriate response to the gospel. Memorable Quotes "This parable has something to tell us about the nature of the Father, the nature of God as the gracious God who is eager and ready to forgive his people, to forgive his son. It tells us about people who have come to faith, who have been regenerated, who have come to ourselves and have recognized the nature of the Father and recognized the gracious disposition of the Father." — Tony Arsenal "There is a prayer in the Valley of Vision that begins with 'no human mind could invent or conceive of the gospel,' and I love that. Because it's absolutely true. You could give people all the time in the world to try to come up with some kind of amazing redemption narrative that would be this good, and we wouldn't be able to do it because it is just so far away from how our minds think." — Jesse Schwamb "He could have saved us... salvation could have been less amazing than it is, I think... But it isn't. He's chosen not only to redeem us from destruction, to protect us from destruction and to bring us out of that, but he's chosen to make us his children, to adopt us as his heirs, as his inheritors." — Tony Arsenal Resources Mentioned Scripture References: Luke 15:11-32 (The Parable of the Lost Son) 1 John 3:1 (Behold what manner of love the Father has given us) 1 John 1:9 (If we confess our sins, He is faithful and just to forgive and cleanse) Romans 1 (God giving people over to their idolatry) The Book of Jonah (particularly Jonah's anger at God's mercy) Books Mentioned: Strength of the Few by James Islington (The Hierarchy series, Book 2) Will of the Many by James Islington (The Hierarchy series, Book 1) Walking in Faith: 365 Days with John Calvin, edited by Joel Beeke The Valley of Vision (Puritan prayers and devotions) Full Transcript [The complete episode transcript is provided in the page content above]

Are you exhausted from constantly fighting temptation and sin? In this episode, Dr. Alex Lloyd reveals why focusing on NOT sinning actually makes you sin MORE—and what to focus on instead. Drawing from the Seven Deadly Sins, Harvard's Grant Study (the longest study on human flourishing), and Viktor Frankl's work on meaning, Alex and Harry unpack the paradox of righteous living. ✓ What You'll Discover: ✓ Why the "Seven Deadly Sins" are actually rooted in wrong thinking, not just actions ✓ The original 4th-century list called "evil thoughts" (logosmoi) ✓ Why happiness as a goal makes you LESS happy (and what to focus on instead) ✓ Harvard's 80-year study conclusion: "Happiness equals love, full stop" ✓ The two death traps: following your heart vs. rigid stoicism ✓ Why 50% of your heart's information is factually wrong ✓ How to practice Intervention 2 (crying out to God) with the right heart posture ✓ The Prodigal Son secret: what God really requires from you Key Topics Covered: The Seven Deadly Sins vs. Evagrius Ponticus's original list of "evil thoughts" Why sloth became "acedia" (spiritual apathy/despair)—and why that matters Viktor Frankl's "Man's Search for Meaning" and the trap of hyper-intention The Harvard Grant Longitudinal Study: what determines human flourishing Why 90% of New Year's resolutions fail by January 21st The difference between nocebo, placebo, and de facto truth Biblical forgiveness, humility, and surrender vs. perfectionism How to use the Tree of Life intervention with belief mapping

This teaching delves into the profound themes of God's fatherhood, the identity of believers as children of God, and the implications of this identity on prayer and spiritual authority. It explores the parable of the Prodigal Son, illustrating the unconditional love and pursuit of God towards both the rebellious and the religious. The message emphasizes the importance of understanding our identity in Christ, the dual citizenship of believers in heaven and earth, and the authority that comes with being a son of God in prayer.

We drill the ABCs. We practice math facts. But when it comes to kindness, we often expect it to appear fully formed, without teaching it. In this episode of Facing the Dark, Dr. Kathy Koch and Wayne Stender explore the critical difference between politeness and true kindness, drawing on psychological research, parenting wisdom, and the biblical story of the Prodigal Son. They unpack why forcing apologies can create scripts instead of sincerity, how empathy is a muscle that must be taught and practiced, and why safety always precedes compassion. This conversation challenges parents to move beyond surface-level behavior management toward heart-level formation modeling mercy, curiosity, repair, and other-centeredness. If you want to raise kids who are genuinely kind, not just well-mannered, this episode will give you clarity, conviction, and practical direction.

Today is the 2nd week of a 14-week sermon series titled "Begin Again"The Prodigal Son is the new testament "poster child" of beginning again.Is receiving help or giving help more comfortable to you?Let's connect! Text "connect" to 513-216-9896 or click the link below: https://connect-card.com/41p3h89OBidharwIMUHR

Today is the 2nd week of a 14-week sermon series titled "Begin Again"The Prodigal Son is the new testament "poster child" of beginning again.Is receiving help or giving help more comfortable to you?Let's connect! Text "connect" to 513-216-9896 or click the link below: https://connect-card.com/41p3h89OBidharwIMUHR

Pastor Bryan Wolfmueller of St. Paul Lutheran, Austin, TX Has American Christianity Failed?The post The Parable of the Prodigal Son, Part 1 – Bryan Wolfmueller, 1/9/26 (0093) first appeared on Issues, Etc..

In Fruits Basket, Tohru cares deeply and sacrificially for Kyo, but it takes him a lot of time to work through self-loathing caused by all the hurt he’s suffered and to accept that love. On today’s episode, Mike dives into that relationship and how the parable of the Prodigal Son similarly shows the love of… Read More The Power of God and Anime Podcast, Episode 34: The Prodigal Kyo

Sermon recording from January 4th, 2026.A study of Luke 15.Thesis: God continues to initiate a relationship with you.

In this deeply healing and eye‑opening episode of the Finding God Podcast, Keana explores one of the most damaging yet common beliefs in Christianity: the idea that God's love must be earned. Many believers carry silent pressure to “perform” spiritually to pray enough, serve enough, behave well enough, or be perfect enough to feel worthy of God's love. But this belief doesn't come from God. It comes from people, trauma, culture, and distorted teachings that confuse performance with worthiness. In this episode, Keana breaks down: Why so many Christians feel like they must earn God's love How family systems, church culture, and trauma shape this belief The psychological impact of conditional love The spiritual damage caused by performance‑based religion Biblical examples of people who struggled with performance and those who rested in God's unconditional love How to recognize when you're performing for God instead of connecting with Him Five healing practices to help you break free from spiritual striving This episode is a gentle invitation to breathe, rest, and remember that God's love is not fragile, conditional, or dependent on your performance. You are loved because God is love not because you are perfect.  

This message delves into the significance of prayer as a relational practice with God, emphasizing the importance of approaching Him as 'Father.' It explores the concept of intimacy in prayer, the healing of past wounds that affect our perception of God, and the profound implications of calling God 'Abba.' The teaching also highlights the need for inner healing to foster a genuine relationship with God and concludes with an invitation to reflect on the story of the Prodigal Son as a representation of God's heart towards us.

Send us a textSeason 7 is here!  We are excited to kickoff 2026 Monday episodes with Lifetalk in talking about the Bible!  We will be journeying through the Gospel of Luke, don't miss an episode as we bring you deep conversation verse by verse that you can apply to your daily life and faith!Start here if you want a faith that can carry weight. We open season seven by setting our course through the Gospel of Luke and letting a physician's careful pen guide us toward clarity, confidence, and hope. Luke 1:1–4 reads like a historian's preface: eyewitness sources, meticulous investigation, and a promise to write an orderly account so readers can have certainty. That single paragraph reframes the way we read: Jesus is not a myth we admire but a person we can know, anchored in history and verified testimony.We compare how each gospel frames Jesus to understand why Luke stands out for modern listeners. Matthew presents a king to Israel. Mark moves fast with a servant on mission. John reveals the Son of God. Luke brings us close to the perfect man, noticing the human details others pass by. He highlights women, the poor, and outsiders. He gives us unique stories—Good Samaritan, Prodigal Son, Emmaus Road—that expose our illusions and welcome us home. And he writes to a Gentile audience, tracing the story back to Adam to say that grace is for all of us, not just the well connected.Along the way, we talk credibility and timing. Luke's method fits a God of order who acts in the fullness of time, along Roman roads and in a common language, fulfilling promises that stretch from Genesis to the cross. The goal is not trivia. It's transformation. We invite you to read along weekly, ask hard questions, and practice the Berean habit—test everything in Scripture, learn in community, and share your story of what Jesus has changed.Subscribe, share this with a friend who's curious about faith, and leave a quick review to help others find the series. Then press play and join us as we journey through Luke, and later Acts, to see how good news becomes a grounded, living hope.New episodes every Mondaywww.lifehousemot.cominfo@lifehousede.com Join us Sundays at 9 & 11 AM Intro music by Joey Blair

Have you ever felt like you've blown it? Like there's no way back from the mistakes you've made? The story of the Prodigal Son reminds us that grace doesn't wait for you to fix yourself—it runs to meet you in your brokenness. God's grace reaches into the darkest places, offering love and forgiveness without limits. No matter where you've been, no one is beyond the reach of grace. Come and discover the welcome you didn't know was waiting for you. 

22-year-old Zion crusher Connor Baty on first ascents, rope soloing the Triple Wall in 12 hours, and why he climbs without sponsors. Kora FA, Towers of the Virgin, and living the unsponsored dream.Today's guest is 22-year-old silent crusher from Zion, Connor Baty. Connor has been climbing since he was 8 years old, with key early development as a trad climber at Garden of the Gods in Colorado—a notoriously chossy area with soft, loose sandstone. Since then he quickly progressed through the grades, leveling out around the 5.13 range. He then took that knowledge and merged it with his true passion: adventure. Connor has been quietly building a reputation as a cutting-edge first ascensionist and endurance linkup climber. Connor was the partner to our previous guest James Barrow for the Complete Tower of the Virgin Traverse. They also established a new 5.12+ multipitch route in Zion, called Kora. Connor has climbed Time Wave Zero down in Potrero car to car in 5 hours and most recently he's claimed the rope solo speed record of the Zion Triple Wall—linking Touchstone, Moonlight Buttress, and Prodigal Son in a blistering 12 hours. Needless to say Connor is a crusher.He could easily seek out sponsorships at the level he is climbing. But as we learn in our conversation, Connor has zero interest in self-promotion. For him it's all about personal progress, adventure, and living the life he has now to the fullest. He even has groundbreaking pursuits outside of climbing and is currently attempting to navigate the Colorado River from source to sea. What I found most interesting about our conversation is how well-spoken, composed, and level-headed Connor is as a human and a climber. Back when I was 22 I could not say the same thing about myself. I really felt the stoke and energy from Connor in our conversation and I'm happy to be sharing it with you now.Watch the full episode on Youtube---Thanks to our sponsors!LIVSN DesignsCheckout their Ecotrek Trail Pants HereUse Code "TCM15" At Checkout for an extra 15% OFF Your OrderHot Chillys Performance Base LayersCheckout their Micro Elite Chamois Base Layer Systems HereUse Code "TCM15" At Checkout for 15% OFF Your OrderGet Access to Exclusive Episodes, Unlock Ad-Free Podcast, & MORE!---ResourcesConor's IG

How Christ used elements of a Trust to set the people free; William the Conqueror; Remedies; Common Law and new law (Equity) in 1066; "Fairs"; Pie-powder courts; Statutory Trusts; Separation of funds; Corporate governments; Sacred Purpose Trusts; Church separate from State; Ekklesia = called out; Golden Calf was a trust; Burnt offerings; Corporations don't die; 2 or 3 witnesses; Defining "trust"; Q from Mark: What is the Sacred Purpose?; "Sacred" = Holy = Separate; Temple Area; Trust purposes; Witness and record; Statutory Trusts; Corporation of Christ; Representative beneficiary; State churches; Living stones of the altars; Separated offerings; Christ's words on treasuries; William the conqueror; Common Law?; Robbing widows and orphans; Church Trust to feed God's sheep; "Sovereign Citizen"?; Statute of Mortmain; Obamacare?; Cloward and Piven - overburden welfare state?; Caring about the liberty of others; Falsely seeking asylum; Investing in your neighbor; Tens, Hundreds and Thousands; Trusting your minister; Early American example; Learning to be Israel; Blind guides for modern Christians; Legal Title; Use tax; Q from Aroostook Acoustic: Melchizedek having elements of a trust; Priests receiving offerings to redistribute to others; Corporation created for limiting liability?; Fundamental elements of a corporation; Family as a corporation; Law of the father; U.S. Corporation; State-formed marriages; Understanding legal vocabulary; "Corporation sole" - Passing one head of family to another; "world" = state; Your member ID from the world; Christ's system; Abimalec; Caesar; Calling no man Father; Hung up on "Trust"; Q: Trusts don't deal in real property?; Sheep offering example; For the benefit of another party; Elements of a trust; Federal Reserve notes - redemption; "Free Church Report" book; Church recognition; Saturninas; Establishment by witness; Purposes of Christ; How you've gotten into bondage; Welfare snares; Grantor - property given entirely - not a party to the trust; Christ's purpose - conforming to it; Christ's government; Parens patria; Risk?; Walk of faith; Q: Why call it a "trust"?; "Ministry"?; Setting our neighbor free; Charity; What makes The Church holy?; Care; Q: Duncan McLeod - Christmas songs?; Melchizedek's blessing to Abraham; Sons of God by adoption?; Moses: "Let MY people go"; Making God your father; Prodigal Son parable; Freeing others; Bah Humbug kid; Giving is not seasonal; Celebrate Christ by doing what He ACTUALLY said; Church "Service"; Doers of the Word; The song of Moses and of the Lamb; Church organization; Ministers = Men you "trust" - responsibility; Offerings belong to Christ; Citizens of the United States; Overseers and Protectors; Ministers separate from the world; Holy Spirit the comforter/protector; Pilate's trial of Christ; Right Reason of Christ (logos); "Religion" duty; "ex-officio"; Record keeping; Appetite for benefits; Loving other people; Who is worthy of trust?; Social safety net unspotted by the world; Strong delusion; The grace of God; Other peoples' money; Do what Christ said.

How Christ used elements of a Trust to set the people free; William the Conqueror; Remedies; Common Law and new law (Equity) in 1066; "Fairs"; Pie-powder courts; Statutory Trusts; Separation of funds; Corporate governments; Sacred Purpose Trusts; Church separate from State; Ekklesia = called out; Golden Calf was a trust; Burnt offerings; Corporations don't die; 2 or 3 witnesses; Defining "trust"; Q from Mark: What is the Sacred Purpose?; "Sacred" = Holy = Separate; Temple Area; Trust purposes; Witness and record; Statutory Trusts; Corporation of Christ; Representative beneficiary; State churches; Living stones of the altars; Separated offerings; Christ's words on treasuries; William the conqueror; Common Law?; Robbing widows and orphans; Church Trust to feed God's sheep; "Sovereign Citizen"?; Statute of Mortmain; Obamacare?; Cloward and Piven - overburden welfare state?; Caring about the liberty of others; Falsely seeking asylum; Investing in your neighbor; Tens, Hundreds and Thousands; Trusting your minister; Early American example; Learning to be Israel; Blind guides for modern Christians; Legal Title; Use tax; Q from Aroostook Acoustic: Melchizedek having elements of a trust; Priests receiving offerings to redistribute to others; Corporation created for limiting liability?; Fundamental elements of a corporation; Family as a corporation; Law of the father; U.S. Corporation; State-formed marriages; Understanding legal vocabulary; "Corporation sole" - Passing one head of family to another; "world" = state; Your member ID from the world; Christ's system; Abimalec; Caesar; Calling no man Father; Hung up on "Trust"; Q: Trusts don't deal in real property?; Sheep offering example; For the benefit of another party; Elements of a trust; Federal Reserve notes - redemption; "Free Church Report" book; Church recognition; Saturninas; Establishment by witness; Purposes of Christ; How you've gotten into bondage; Welfare snares; Grantor - property given entirely - not a party to the trust; Christ's purpose - conforming to it; Christ's government; Parens patria; Risk?; Walk of faith; Q: Why call it a "trust"?; "Ministry"?; Setting our neighbor free; Charity; What makes The Church holy?; Care; Q: Duncan McLeod - Christmas songs?; Melchizedek's blessing to Abraham; Sons of God by adoption?; Moses: "Let MY people go"; Making God your father; Prodigal Son parable; Freeing others; Bah Humbug kid; Giving is not seasonal; Celebrate Christ by doing what He ACTUALLY said; Church "Service"; Doers of the Word; The song of Moses and of the Lamb; Church organization; Ministers = Men you "trust" - responsibility; Offerings belong to Christ; Citizens of the United States; Overseers and Protectors; Ministers separate from the world; Holy Spirit the comforter/protector; Pilate's trial of Christ; Right Reason of Christ (logos); "Religion" duty; "ex-officio"; Record keeping; Appetite for benefits; Loving other people; Who is worthy of trust?; Social safety net unspotted by the world; Strong delusion; The grace of God; Other peoples' money; Do what Christ said.

What if the story of the Prodigal Son isn't just about rebellion… but about self-righteousness too?In this message from Luke 15, we walk through one of Jesus' most well-known parables—the lost sheep, the lost coin, and the two lost sons—and ask a deeply personal question: Where do you show up in the story?This sermon challenges both the prodigal and the faithful churchgoer, revealing that both sons wanted the things of the Father without the heart of the Father. Through humor, cultural insight, and a powerful call to repentance, this message invites us to stop standing outside the celebration and join the party God is throwing for the lost.In this message, you'll explore:Why Jesus tells three stories of being lost before the Prodigal SonThe danger of self-righteousness and “doing everything right”What true repentance and true belief actually produceWhy God celebrates repentance more than performanceHow love—not labels—is meant to be the defining mark of ChristiansThis is a message about grace. About faith that moves beyond words. About love that shows up with hands and feet.And ultimately, it asks one unavoidable question: Will you join the party, or stay outside?

In this Christmas Eve message, discover the hope of a fresh start. No matter your past, your regrets, or how far you feel from God, Christmas is the story of a Father who runs toward us with love, grace, and restoration. Jesus is the Ultimate Reset—welcoming us home, covering our shame, and reminding us that it's never too late to begin again. Message Notes: https://notes.subsplash.com/fill-in/view?page=H1lcDcNmZlDiscussion Questions: https://storage2.snappages.site/PJBKS3/assets/files/HFC4.pdfFind us on:YouTube: YouTube.com/TheHarborInstagram: Instagram.com/TheHarbor_lifeFacebook: Facebook.com/TheHarbordotlifeWebsite: https://www.TheHarbor.lifeWatch/listen on The Harbor AppNew episode every week!

On the winter solstice (the shortest day and longest night of the year) Scripture reminds us that darkness is never the end of the story. In this message, we look at the third story in Luke 15, often called The Parable of the Prodigal Son, and discover that it's really a story about two lost sons and a Father who never stops welcoming His children home. Whether we relate more to the younger son or the older son, this message invites us to see where grace and truth meet. As we reflect on the darkest day of the year, we're reminded of a powerful truth: light is coming on the horizon. Jesus shows us that no one is too far gone, no heart is too proud to need repentance, and no darkness is beyond the reach of His light. Today can be our turning point. – – – – – – – – – – – – – – – – – – – If this message encouraged you, let us know in the comments. Don't forget to like, subscribe, and share it with someone who needs hope today.

In episode 475 of The Reformed Brotherhood, host Jesse Schwamb explores the profound theological question: "Is God humble?" Through a careful examination of Philippians 2 and the narrative of Pharaoh in Exodus, Jesse unpacks how Christ's incarnation represents the ultimate act of divine humility. This episode reveals how Jesus—fully God and fully man—humbled himself through obedience to the point of death on a cross. As we approach the Christmas season, this timely reflection helps us understand that Christ's humility isn't just a theological concept but the very foundation of our salvation and the magnetic force that draws sinners to him. Jesse connects this humility to Jesus' parables about seeking the lost, showing that God's love manifests through the paradox of the exalted one becoming lowly. Key Takeaways Humility is fundamentally a creaturely virtue that acknowledges God as Lord and responds in obedience. Christ's incarnation wasn't a subtraction of divinity but an addition of humanity, allowing him to humble himself. Divine humility is displayed in Jesus becoming obedient to the point of death, even death on a cross (Philippians 2:8). Pride, the opposite of humility, is actively opposed by God throughout Scripture. Christ's humility is what draws sinners to him, as seen in the parables of the lost coin, sheep, and son. True humility embraces our limitations as creatures and recognizes God's rightful authority. Jesus learned obedience through suffering, becoming the perfect high priest who can sympathize with our weaknesses. The Paradox of Divine Humility Christ's humility represents one of the most astonishing paradoxes in Scripture. As Jesse explains, humility is properly understood as a creaturely virtue—it acknowledges God as Lord and obeys as a servant. For the eternal Son to humble himself, he first had to take on human nature. The incarnation wasn't God ceasing to be God but rather God adding humanity to himself. The divine Son emptied himself "not of divinity as if that were even possible, but of the privilege of not being human, not being a creature, not suffering the bounds and limitations of finitude and the pains and afflictions of the fallen world." This emptying makes possible Christ's perfect obedience. Since humility means acknowledging God as Lord and obeying as a servant, the Son took "the form of a servant being born in the likeness of men." This allowed Jesus to demonstrate a servant heart with equal passion for God's holiness and his people's purity. Unlike our inconsistent obedience, Jesus' obedience was "an all the way kind of obedience" that persisted through suffering to death on a cross. The Magnetic Draw of Christ's Humility One of the most profound insights from the episode is how Christ's humility functions as a magnetic force drawing sinners to him. Jesse notes that in the parables, tax collectors and sinners were drawn not to the Pharisees' teaching but to Jesus himself. They came "almost magnetically" to be in his presence and hear his words. Why would this be? The answer lies in recognizing that "we all have a master" and "we are all bound to something." The critical question becomes: "How good and kind is your master?" Christ's humility reveals him to be the perfect master—one who does not lord his authority over us but uses it to serve us, even to the point of death. This servant-hearted humility draws people because it demonstrates love in action. When Jesus humbles himself to seek the lost, he reveals that the gospel isn't about making "naughty people good, but to make dead people alive and alive in him so that their life is hidden within him." Memorable Quotes "To humble oneself is to acknowledge God as Lord and then to obey as servant. In order to do so, then the Son had to take this form of a servant being born in the likeness of men." "Christ's obedience was an all the way kind of obedience, a true obedience. It wasn't part and parcel, it wasn't peace wise, it didn't be for a part of time, as long as it was comfortable and then try something else." "To humble oneself is not to be less than human. It rather is pride that is our cancer. It's pride that corrodes our true dignity. To humble ourselves is to come even ever closer, step by step to the bliss, I think, and the full flourishing for which we're made." Full Transcript [00:00:08] Jesse Schwamb: So how did Jesus humble himself and this we could spend loved ones in eternity and likely will. Talking about how did he do this By becoming obedient. It wasn't even mean to. Here is the one who is the God man. Truly God. Truly man. To humble oneself is to acknowledge God as Lord and then to obey as servant in order to do so. Then the son had to take this form of a servant being born in a likeness of men. Again, this is so rich because I think without understanding the servant heart of Christ, where there is a power and a passion in Christ for the holiness of God that is at the same time equaled with the passion for the purity and the holiness of his people. Welcome to episode 475 of The Reformed Brotherhood. I'm Jesse, and this is the podcast where all of mankind is on the naughty list. Hey, brothers and sisters, I am solo hosting once again on this episode, but I don't want you to worry. Tony will be back. Tony is alive and well. He is out in the wild doing his thing. Actually, this is probably the time of year where Tony and I bring forward that annual or perennial denial. You know, the one, it's sy against the frailty, weakness, contingency of humankind. And most often manifested in this time of year in sickness. So I don't know where you live in the world, but in my part of the world, everybody's getting it and everything is going around. The sickness is everywhere. And even if you're bobbing and weaving, if you're laying low, if you're trying to keep your head down, it just seems somehow. To snipe you. And so it sniped Tony last week and this week. Now it is his family and so he's doing what we shall do for another. He's caring for those in his own regard that are sick and unwell. And so that means it's just me on this particular episode, but not to fear. We've got lots of great things to talk about. [00:02:12] The Question: Is God Humble? [00:02:12] Jesse Schwamb: In fact, the whole purpose of this episode is going to be talking about this question is God humble and. This, if you think it's just a one-off episode. It's actually born out of this continued series that we're doing where we're going through the parables. And again, we've been talking a lot about lostness and finding things and Christ coming and seeking, saving those things that were very lost. And so as I continue to process this with Tony, one of the things that keeps coming to my mind is this question is God. Humble and what does that even have to do with any of these wild parables that we've been talking about? You know the ones too, especially if you've been listening along and hopefully you have go back, check those bad boys out. We've been talking about the lost coin, the lost Sheep, and we have yet to get to because we're just teasing this for you. We, we keep telling you it's coming, but that's just to build like this amazing anticipation for the parable of the lost son or the prodigal son. It's coming, and part of that, again, for me is wrapped up in this question, is God humble? So let's talk about that a little bit. [00:03:13] Humility in Scripture [00:03:13] Jesse Schwamb: It's interesting to me that throughout the scriptures, we find across both all the New Testament, that God gives us this imperative to seek humility or to put on humility, or to have a humble mind, as Peter says. And it's something that is so ubiquitous that we kind of just flies by us. Of course. Like we would get the sense that it would be ridiculous to be like. I am so good at being humble that that in itself is oxymoronic. And yet we also know that we don't want to advertise, that we're trying to seek after humility. 'cause it seems like that's the very thing that we're trying to avoid in proclaiming or promulgating our pride and that kind of thing. But it's not just that, of course, God is seeking his children to be humble, but I think one of the most condemning things the scripture says to us about how God behaves. Toward people is that he opposes the proud. So the opposite of being humble, and we'll get to that in a second. We had to define what that means, but let's just take for a second that the opposite of that might be being prideful. It is fascinating that it's not just God is indifferent toward pride, that he does everything in his volition to push against it. And of course, because nothing can thwart the outstretched in mighty arm of God, that means that he wins inevitably against all that is pride prideful. And so he opposes it. And this is what. We should realize is that really the eschatological judgment, the fact that there is both heaven and hell reward and eternal punishment. This is a reflection of God opposing the proud that in the final state, the one who says, I want nothing to do with God because I can take care of it myself, is the one that God must oppose pose because he always. Opposes that which is prideful, and so it makes sense. Then if he opposes the proud, if that is in a way, an enemy that he will ultimately defeat, it cannot stand up against him that shouldn't. That in that path is both destruction that is internally derived and chosen, but also destruction that comes externally because it will be defeated. Then the best thing that God's people could be is to be humble. And so the question I think then persists, can God be humble? Is God. Humble. One of the things that is clear in scripture, again, this is the testimony of the entire arc of the salvific story of God and his recu of his people. Um, the coming and drawing close giving of himself so that he might draw people onto himself. Is that the testimony of humility is both positive and negative in the scriptures. So we could look at examples of those who humbled themselves. That's what the scripture says, like Josiah, Hezekiah, Rebo, Ahab, Vanessa, and then there, of course, you could probably think of as just as many negative examples who did not. What comes to my mind, of course, is Pharaoh. Or am Amen or Zetia. So what becomes clear though is when you look at those examples that the humbling first belongs to the hand of God. That even here, once again, God's doing all the verbs. That's exactly what he does. And so this idea of even like humbling yourself. Has like a precursor, there's an antecedent. And is God doing some kind of great work to allow for this humbling to even take place? He initiates the humbling of his creatures. And once he has, then the question confronts us, uh, which is, are we going to receive it? How will we bear up underneath it? Will we submit ourselves to it because God has allowed us, or has humbled ourselves first so that we don't respond in kind. So in response to his humbling hand. Will we kick against him? Or as the, you know, king James version says, will we kick against the gods or are we going to come and humble ourselves before God? So this idea, I think of humbling ourselves isn't just like you wake up one day and you say, no, it'd be really fantastic. Is my life would be better if I was just humble. I, I hear that God opposed to the proud, I don't wanna get. Lost in that. I don't wanna get wrapped in that. I would rather, instead I just become more humble. Even the ability to humble oneself first comes from this humbling hand of God, which is of course the greatest gift. And so of course Peter writes, humble yourselves under the mighty hand of God. I mean, that's where I'm drawing this from and. That is the first descent of humility. The first coming down is a word that God would do that for us, will put us in a place that we might be humbled. And then the creature has somewhat in his turn kind of imperfect language, but somehow in his response that God is humbling me. Will I embrace it? Will I humble myself? So given that background, I think you know exactly where I'm about to go in the scripture, and that is. The pretty, I would say, epic passage of humility, which is Philippians two. It's one of the most striking assertions in all of scriptures. That Christ himself, Jesus the Savior, the one who is truly God and truly man, he humbled himself and God himself truly divine, truly human, and the person of his son, he humbles himself. And I think that is worth the slow meditation and a little bit of marveling again, as we consider that in light of. All that happens in these parables about lostness and ness is coming from in some way this first humility. And I think that's just so critical because it's not just context, it's the air in which we breathe and operate and understand who we are and who we are in Christ. And so I think before like we even assume. I wanna assume like too much about like this idea of humility and then getting it ultimately to this question is God humble, which you may think I just answered by reading Philippians two eight, but in fact I think it's even more complex and more beautiful and more deeply layered than all of that. I think it's worth for a second, just thinking about this idea of like, what is humility? [00:08:35] Pharaoh's Pride vs. Humility [00:08:35] Jesse Schwamb: And as far as I can tell, really the first mention of humility outright, like outright mention explicit notation in the scriptures comes in that showdown between Egypt's Pharaoh and Yahweh mediated through Moses and. And I picked this because it's really instructive for getting a sense of how the Bible, how the scripture, the Holy Spirit is apprehending this word and driving it into the context so that we might learn from it, so that later on we're told that we ought to exhibit humility, put on humility that we understand it in the way that God has taught it to us. And so you'll remember. Probably that Moses dared to appear before Pharaoh. He is an Exodus five, and he speaks on Yahweh's behalf, and it's that famous sentence, that famous imperative, let my people go to, which Pharaoh replies in my paraphrase, listen, I don't know who Yahweh is. I have no idea what you're talking about. I don't listen to his voice. I don't acknowledge him, and therefore you can't go. It's just not gonna happen. What is incredible about this. What I think is like really illustrative for our lives is that Pharaoh swollen in pride here, and again, God's gonna pose him swollen with all of this. Pride has, it's not that he hasn't thought through what he's saying here, it's just that he's made an incredible miscalculation. He actually did a little mathematics here as the creature, and he decides that. As a creature in relation to the creator God that he does not need to obey. In other words, he does not acknowledge or recognize or know this God, and because he doesn't know any of those things about Yahweh, then he's well within his reason to come to the conclusion that he does not need to obey and therefore he refuses. The reason why I think that's so critical and a little bit wild is that is exactly what the natural man is prone to do to make this miscalculation built on even some kind of reasonable logic, so to speak. That says, well, because I don't understand it, because I don't see it, because I can't acknowledge it because I've never heard it. Therefore, it cannot exist. It doesn't exist. It's not worthy of being obeyed. It's a bit like saying, just because I've never seen fire, that's not hot. And so it's crazy here that in the midst of all of that, we could say Pharaoh has made this enormous miscalculation. And so what he's going to do is he's going to essentially oppose God. He refuses to obey, and then of course, Exodus 10 as we move. This story describes this call to humility, and it is a call to humility, which when I was thinking back through this, I was like, this is wild. Because we tend to think this story as like submission and beating down and humility might not be the principle word. That comes to our mind when we think about how Har Pharaoh has to ultimately respond. But after seven plagues on the cusp of the eighth plague, God speaks to Pharaoh, and again, he's listen. He says to him, how long will you refuse to humble yourself before me? So fascinating because we have this. Humbling, mighty hand of God, the outstretched work of God, his hand and arm going out into the world of his creation and putting Pharaoh in a particular place and position. And the piercing question in this context of this extended powerful encounter gives us this glimpse into the heart of humility, which I think is this humility recognizes and obeys the one who is truly. God. So there's not just an intellectual scent, but an experiential knowledge that comes from the revelation of who God is that is under his purview granted to his people, and that then causes us to acknowledge and obey the one who's truly Lord. It's exact opposite of affairs response, which again says, I don't know that voice. I've never heard it. Who is Yahweh? And instead it's replaced with a humility that acknowledges that God is Lord of all, that Jesus Christ is one only son, and that his Holy Spirit is with and indwells his people and that he is truly Lord. So humility entails this kind of right view, I think of self. Because Pharaoh Miscalculates, but the humble person makes the right calculus, the one who is created by God and accountable to God, which requires the right view of God as creator and this authority in relation to all his creatures. And so humility then is of course, like not a preoccupation with self or one's, even one's own lowness only in so much as it's in relation to what we just mentioned. That's a right view of self. It's an agreement with God. Of course confession coming alongside agreeing with God, but it's a mindful and conscious understanding of who God is and his highness, his holiness, that he's high and lifted up, and then the self in respect to his position. You know, that's one of the things that I think always strikes me about humility is that it's this idea and this acknowledgement that God is high and lifted up. And so while we don't come too hard on ourselves merely because we want to create a pity party, it's a recognition that. Aside from the mediator work of Christ to to stand in the presence of God would to be literally torn asunder by the molecule because his holiness cannot be, or rather, I would say our sinfulness cannot be in this presence of the one who is perfect in majesty and in righteousness, in intellect, and in in comprehension and creativity. We cannot exist in that space apart from this mediated work of Christ the beautiful. Be editorial, like benevolent distance, so to speak, that Christ creates so that we might come into the presence of God, as Hebrew says, running as it were, coming in, not haphazardly, but purposefully into the throne room of God because. And his holiness. He's a way to, he's made a way for him to be just and justifier. That is incredible. Loved ones. It's beautiful. And that is all. Again, I think just underneath this parable, it's starting with this sense of humility has brought all of this into play, and it's a critical part of God's design and plan. There's a condescension, but I think even here, underneath that condescension is something about humility. That is worth discussing. And there is, the question again, is God humble. So put it another way. Humility, I think embraces the reality that you and I. We're not God. You know, pride led to humanity's fall when Adam and Eve desired to be like God, which is contrary to his command and humility would have obeyed his command, which is what we'll see when we come to Christ and especially Christ's work. So. [00:15:06] Christ's Humility and Obedience [00:15:06] Jesse Schwamb: It strikes me then, and this is why I threw out this question, is like, is God humble? It's kind of a setup, I'll be honest, because all of I said so far, if you are keeping score at home, you probably should be drawing out then that I'm essentially saying that humility is a creaturely virtue. Actually, it's not just me. A lot of people have said that, a lot of the old ones. I postulate that, that when we think about humility explicitly and in a narrow context, that's a creaturely virtue. It's a posture of. All of who we are, our soul, our body, our life, our activities, our families, our possessions. It's acknowledgement in those things and embracing that the goodness of God and that he is the one who controls and commands all things, all of our destiny, which means. This question is God humble? It is kind of like linguistically and theologically tricky, like not for the sake of creating a tricky question for like a part of the game, but the the answer is in a sense, no, but not because God, I think is the opposite of what we'd consider humble. He's not arrogant, he's not prideful. Rather, humility is a creaturely virtue and he's God. So we need to be again, in this appropriate separation of our state and who God is, recognizing that those are two very different things. All of this though, I think, contributes to moving us in a direction of understanding, well, what does this mean then? For Jesus Christ, the God man, the one who humbled himself. You've probably been screaming the entire time. Will you get to that? What about that? And I think that is the critical question that is behind everything that we're reading about. In these parables. In other words, why is Jesus this way? What has brought him into this particular place to say these particular things to these people? We talked last time about how one of the things that's remarkable is that all of these sinners, like the down out, the broken, the marginalized, the pariahs, they were all drawn to Jesus teaching, not even drawn. I mean, there's distinction not drawn to the Fara teaching, to the rules of the law, but drawn to Jesus, almost magnetically coming to him. Compelled as it were, to be in his presence, to hear the things he was saying. Captivate, I mean, can you imagine yourself there? Not necessarily there in that environment, but captivated again by the teachings of Jesus, how good they are, how true they are, how incredible they are. And so I think it's possible for us to marvel then at that remarkable word then from the impossible, Paul, when he says that Christ humbled himself in Philippians two, eight. And no, I think that that confirms our definition above of humanity, uh, of. Humility rather as being something in humanity, of being a, a creaturely virtue in that the eternal son first became a man. That's what Paul says in verse seven, and then humbled himself in verse eight. And I'm gonna submit to you that this is really the one of the most epic parts of the gospel that. This is the only way we can get this kind of humility, this humbling of God is if first he comes to undertake the creaturely virtue so that then he himself or become rather, lemme say it this way, I'm getting too excited, loved ones. It's rather that we first must have God become a creature, so to speak, not emptying himself as we'll. Talk about. Of, of his godness, but instead taking on this flesh so that he might humble himself be to be like his children who must be humbled and in fact will ultimately be humbled in the ES eschaton no matter what they believe. And so the verb Paul uses to capture the action of the incarnation is, is not humbled here first, but it's this idea of emptied. So again, Philippians two is verse six and seven. Paul writes, being in the form of God, Jesus did not count equality with God a thing to be grasped, but emptied himself by taking the form of a servant and being born in the likeness of man. And so this movement. [00:18:59] The Incarnation and Humility [00:18:59] Jesse Schwamb: From heaven to earth, which if you're listening to this in more or less real or New York time, as we're coming into the season of the calendar where we celebrate the incarnation, again, I've been thinking so much about this beautiful gift of the incarnation, and I've been thinking about that in light of Jesus coming to seek and to save the lost and this real heart to hearts kind of way where he's speaking the truth to the people who need to hear it most, and they're drawn magnetically to him, into his teaching. And so that movement. From Heaven to earth is an emptying. It's the divine son emptying himself, not of divinity as if that were even possible, but of the privilege of not being human, not being a creature, not suffering the bounds and limitations of finitude and the pains and afflictions of the fallen world. I think a lot, honestly, especially this time of year, I think a lot about strange things like Jesus has fingernails and blood vessels and eyeballs and hair and toes. And shins and knee bones, you know, all of these things. Because to me it's this incomprehensible reality that God loves me so much that he would send his only son to be a creature, but in a way that was limited to the same creatureliness that I have. And then would forever, in a way, in his glorified state, identify still with that creature. And only in that process could he come and humble himself. I mean, that's incredible. I mean. Could not have grasped like the divine privilege of not being subjected to the rules and realities of creation. But instead, he empties himself by taking our humanity. He was emptying not by subtraction of identity, but by addition of humanity. This is the taking, the taking on, and this allows him then to become obedient and in that obedience, that passive and act of obedience. What we find is that Christ is able to say these very things that are exemplified in the parables, that this is the height of God, and he says, it is in your midst. The kingdom of God is here and I am the kingdom, and it's all because he has come in such a way. To empty himself again, where that was not a subtraction of divinity, but addition of humanity. It is an amazing and glorious truth. It's the thing upon which like turns all of salvation and all of the world that God would do this and do it so completely that again, it's finalized, it's complete, it's already done. So first, Jesus became a man. And then as a man came the ly virtue, he humbled himself. And Paul confirms what we learned about humility. In the negative example, I think in Pharaoh of Pharaoh in Nexus 10 and being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross. [00:21:49] Christ's Obedience to Death [00:21:49] Jesse Schwamb: So how did Jesus humble himself and this we could spend loved ones in eternity and likely will. Talking about how did he do this By becoming obedient. It wasn't even mean to. Here is the one who is the God man. Truly God. Truly man. To humble oneself is to acknowledge God as Lord and then to obey as servant in order to do so. Then the son had to take this form of a servant being born in a likeness of men. Again, this is so rich because I think without understanding the servant heart of Christ, where there is a power and a passion in Christ for the holiness of God that is at the same time equaled with the passion for the purity and the holiness of his people. And those two things come together and coalesce in the gospel because we know that righteousness and holiness is completely vouched, safe to God. It's under his purview and his control, and it comes to his people when he draws close. That's how it was in the Old Testament, and that's how it was in the New Testament. And so as Christ in human form is coming and drawing near to his people, he's preaching this good news message that those who eat his flesh and drink his blood will have salvation and eternal life in him So intimately wrapped up that again, he hasn't just come. In the Christmas season to make naughty people good, but to make dead people alive and alive in him so that their life is hidden within him, and therefore, because he's the indestructible life, your life and mine cannot be destroyed either. I. So it is this amazing mark of the fullness of humanity and identification with us that he didn't just come on special terms. You know, I often think it's not like God on a deck chair laid out looking down as a creation separate as he were, as it were, just observing and kind of more or less interjecting here and there. It wasn't Jesus coming at. Arms length, distance. It wasn't God snatching him up when the frustrations of our limits or the pains of our world fell him. He had the full human experience. He was all in fully human and body mind. Hearts will and surroundings. Fully human in our finitude and all of this frustrations that we share that are just part of our lives, fully human in. Vulnerability to the worst of the civil world can work. Clearly that's manifested in his ign Ammonious death. Nor was he at the bottom spared the very essence of being human. He was accountable to God. Even there, that humility is incredible, that he himself learned, undertook, became obedient so that he would be accountable to God a father. Hebrews five celebrates this. Exactly. I love this set of words. Although Jesus was a son, he learned obedience through what he suffered and being made perfect. He became the source of eternal salvation to all who obey him. And if he is our first brother, then the calling that we have is to do exactly the same, to come before him, to obey him and to see him as the one who is high and lift it up. But that self humbling, that humiliation doesn't just stop with obedience. And that's why the apostle keeps going. It says to the point of death, how far did it take him? How far did he go? How far was he willing to go? Volitionally all the way. To the point of death. And Christ obedience was an all the way kind of obedience, a true obedience. It wasn't part and parcel, it wasn't peace wise, it didn't be for a part of time, as long as it was comfortable and then try something else. You know, of course, even in the garden when he's praying and the disciples are with the in your shot and he asked that the cup might pass, we might reasonably ask what other option was there. And so here even Christ says. Even to the point of death, forsaking all other things, real obedience endures in obedience, which is a really difficult thing. And so I'm grateful because my obedience is peace wise, it is part and parcel, it is weak, it is feeble. And instead we have Christ who is transferred all of his righteousness into our account. And all of that righteousness is because of real obedience that he undertook, endured in obedience. And so Christ did not begin obedience and then surrender disobedience once the greatest threats loomed even in the garden. There he again. He is coming before the father and he is continuing to obey. He's humbled. So I think God does indeed command our humility and one of the ways that he can command that it, well, there's many ways. First and foremost, by fiat, he's God and his character demands it. The second way is that, again, coming back to these parables. Finally, and lastly, we see that Christ is exhibiting great humility in the message that he's bringing forward and all of this, that he comes forward to save and all of the seeking that he undertakes, he conspires with God in humility to bring his children. Into the fold. There was no other way without this incredible humility of Christ, this humility that shows us that it's not denigrating of humanity, but it's God's image shining in its fullness. That this is the very thing he comes to restore and to humble oneself is not to be less than human. It rather it is. Pride that is our cancer. It's pride that corrodes our true dignity to humble ourselves is to come even ever closer, step by step to the bliss, I think, and the full flourishing for which we're made. And Christ exemplifies that very thing. And I submit to you loved ones. It's that very humility. This is what I buried the lead on last week. It's that very humility that draws the sinner. Because we all have a master. We are all slaves to something, which I know is really unpopular to say, but hear me out. We are all stuck on something. We are all bound into something. It's just like we say with worship, it's not whether we not, we choose to worship. It's what we worship and we are what we worship. All those things are true. All those cliches stand and if they're true, then the opposite is true and that is that we're all bound to something. The question is how good and kind is your master. The thing in which you are bound to the thing which you choose to serve and submit to how life giving is that thing. And the humility of Christ clarifies that not all of our hum lings are owning to our own sin that Christ had. None, none. Yet he humbled himself. Sometimes repentance is the first step in self humbling. Other times it's not. Our self humbling may often come in response to our exposure to sin, but even in Christ sinless as he was. He heeded the father's call to humble himself. And so I think for us, as we think about what it means then to go and study these parables, we first even need to humble our understanding, our cognizance, our reasoning, our logic, that the scripture as given by God as his very word to us, stand so far above us. That while we study it and we interrogate it, that we dare not stand in opposition to it because it is the high and lofty command of God for us because he's good and his love endures forever. So I hope that as we continue to build into this next step of looking at this final lost parable, that we can all continue to just appreciate and boast in the God man who in his humility, makes the gospel possible, and that in his humility shows. A greater sense of what it means to have the abundant life. And we have to take Jesus at his word, loved ones when he says like He's come, not just to give life, but to give it in abundance that that is a real quantity, and that the humility of Christ in his life and death and resurrection testifies to one of God's clearest and most memorable promises in all of scripture. That again, he humbles the proud and he exalts the humble. So it was with Christ. He humbled himself and God has highly exalted him. I remember reading John Owen writing about. Justification and Christ's time of suffering in the Garden of Gethsemane and his preparation for the cross and inevitably his, his forsaking, his forsakenness on that cross and how Jesus himself entrusted his justification to God the Father, which I think is a. A, a conception that will make your mind do a somersault. I mean, think about it long enough that even Jesus himself in learning obedience and taking upon himself the full measure of what it was to sit under the law and then to obey it perfectly, was still going to his death, knowing that he was gonna be the greatest sinner who ever lived yet was gonna be the one without sin, having committed any, that he himself was entrusting all of that he had accomplished and who he was. To God the father, to justify him and his resurrection on the third day loved ones is proof positive that he is the savior. That we all long for that in our sickness right now, as in our world, as all these things groan, as they all say, in some way, maratha, Lord, come quickly, that we are acknowledging that Jesus Christ is the one. Who in his complete humility satisfied the law of God to such degree that he was justified before God the father, and raised TriNet on the third day as proof positive that he is in fact the Savior, the chosen one, the Messiah, the first brother, the firstborn among the dead, the serpent crusher. The one who will come and redeem all of his people. So I hope there's something in there for you that's an encouragement that lifts up as if they were even possible to do more than they already are. That lifts up these parables that we've been talking about, that it's not just, of course, that Jesus on this mission because. He's full of love. His love predated all of this. Now, this is why we keep coming back to, uh, all Christians at all times, in all heirs. John three 16, for God so loved the world that he gave his one and only son. Now whosoever should believe in him. Now, all the believing ones should have eternal life, and that eternal life is purchased by the blood of Christ and through his humility, but also it is a, a stark reminder that love always leads to giving. And here we have God the father, giving his son Unreservedly for us, becoming Creature Lee, so that he might undertake the humility of the creature. And in so doing fully, not just, I would say identify with who we are, but become like us in every a. Way yet without sin, which is why can we rejoice that even now in the sound of my voice or yours, wherever you are, there is Jesus Christ in Heavenly Rumble. Before the God the Father interceding perfectly as this incredible representative, as the scriptures are, he says, as this best of all, the high priests, the perfect one. Who is ushering us in to bend the ear, as it were of God because of what he's accomplished on our behalf. Man, that is good news. And if it's not good news and you don't think it is, you better check your pulse. Check it right now. [00:33:20] Conclusion and Next Episode Teaser [00:33:20] Jesse Schwamb: So you need to come back. And listen to the next episode because we are, I mean, I think assuming everybody's healthy, Lord willing, we're gonna talk about the Prodigal Son and really wrap up this culmination of the lost parables. But of course, you know that I'm contractually obligated to say to you all. That you don't have to just wait to interact until the next podcast. You can come hang out with us, and I gotta say it again for all the people in the back. The way that you do that is this little app called Telegram. You might be using Telegram already to message with your friends and your family. If so, you might not have known that. There's also a little group within Telegram for the Reform Brotherhood. Everybody who listens, everybody wants to hang out and talk about theology or life share prayer requests. It's all happening right there, and I promise you, you will not be disappointed if you come check it out. So you're probably saying enough already. Tell me how to do that. Alright, here's what you do. Get a piece of paper, stop the car, put down the backhoe for a second, and listen up. You go to your favorite browser and you type in t me slash reform brotherhood. T. Me Reform Brotherhood. Come hang out with us. Come talk about the episode, and until then, everybody stay. Well keep your head down. Don't list sick sickness night people. But remember, even if it does, you have this great high priest who endured obedience, in obedience to bring you abundant life, to identify with you, to resonate with you, to give you the love of God, and to finally conquer sin, death, and the devil. I say loved ones, so until next time, you know what to do. Honor everyone. Love the brotherhood.

In this episode, we'll dig into the feelings that make people pull away from church or feel unwelcome when they try to come back. Whether you've restarted habits a hundred times or you're walking into church for the first time in years, we'll break down what it means to have “prodigal son energy.” If you're tired of overthinking, hiding, or waiting for the “right moment,” hit play—this is your time to show up and start now.Luke 15:11-32TikTok: @CLWhiteside Instagram: @Championlife23 

In this episode, Carla  shares her personal journey of self-discovery and the importance of embracing life's adventures, especially during the holiday season. She reflects on her recent trip to Denver, the significance of making memories with friends, and the lessons learned about living in the moment. Carla also discusses the challenges of motherhood, emphasizing the need for grace and presence over material gifts. The episode concludes with a deep dive into the biblical story of the Prodigal Son, exploring themes of grace, restoration, and the importance of returning to oneself.   TAKEAWAYS: Embrace life's adventures without waiting for the perfect moment. Your presence is more valuable to your children than material gifts. You don't need permission to change your life. Grace is more important than comparison or resentment. Start your journey of self-discovery whenever you feel ready. Memories with friends and family are what truly matter. Joy can be found in simple, inexpensive experiences. It's okay to feel lost; returning to yourself is a journey. Motherhood requires grace and understanding, both for yourself and your children. You can always return to your purpose, no matter how far you've strayed. CONNECT WITH US ON SOCIAL MEDIA: CARLA WILMARIS | DEX

Today's poem–from Lee's new book, After Poems, Psalms–offers memory and the psalter as parallel texts for Lectio Divina. Happy reading.Lee's book is backordered at US outlets like Bookshop.org, but is in stock at Barnes & Noble and can be acquired directly from Peepal Tree Press (or in digital format from the behemoth-that-shall-not-be-named). This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit dailypoempod.substack.com/subscribe

Fr. Mike confronts the hard truth Jesus preaches in today's readings: Many people will ultimately choose hell over heaven. While this can be deeply distressing, Fr. Mike reminds us to focus on Jesus's directive to each one of us: "[You] Strive to enter through the narrow gate." In the second part of today's commentary, Fr. Mike reflects on two of Jesus' most well-known parables: the parable of the Lost Sheep and the parable of the Prodigal Son. Today's readings are Luke 13-16 and Proverbs 26:10-12. For the complete reading plan, visit ascensionpress.com/bibleinayear. Please note: The Bible contains adult themes that may not be suitable for children - parental discretion is advised.