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What if Christians have learned to expect defeat when Scripture teaches us to expect the victory of Christ's kingdom?“The earth will be filled with the knowledge of the glory of the Lord as the waters cover the sea.” — Habakkuk 2:14 In this episode of the Based Boomer Podcast, Mike DeVirgilio reflects on Iain Murray's The Puritan Hope and the historic Christian confidence in the advance of the gospel. From the Puritans and the Great Awakenings to the rise of pietism, dispensational pessimism, and modern evangelical retreat, Mike examines how Christians came to expect less from the Great Commission—and why that needs to change.Looking at Habakkuk 2:14, the kingdom of God, and Christ's command to disciple the nations, Mike argues that Christians should reject an escapist view of the faith and recover confidence that Christ is reigning now, His gospel is powerful, and His purposes in history will not fail.The Christian life is not about waiting for the gospel to lose. It is about living by faith rather than sight, building faithfully for generations to come, and trusting the promises of God.Christ is King. His kingdom is advancing. The gospel wins.Watch all of our videos and subscribe to our channel for the latest content >HereHere
Order "Offensive Christianity" here - https://offensivechristianitybook.com/jchasedavis.comSupport the show!! - https://www.patreon.com/chasedavisCommonplace — AI-powered Reformed & Puritan theological research. Search 200+ primary sources with real citations. https://commonplace.study/C.R. Wiley, Manmade: Saint Anthony's Guide to Surviving the AI Apocalypse (Canon Press) https://canonpress.com/products/manmade-saint-anthonys-guide-to-surviving-the-a-i-apocalypseManmade on Amazon (Kindle available now) https://amzn.to/4gOwZnjC.R. Wiley's Substack https://crwiley.substack.com/C.R. Wiley, The Household and the War for the Cosmos (Canon Press) https://canonpress.com/products/the-household-and-the-war-for-the-cosmosJ. Chase Davis, Trinitarian Formation (Amazon) https://amzn.to/4ynY4F5SummaryCan a machine be sentient without being conscious? Should a pastor ever let AI touch his sermon? And what does a fourth-century hermit who lived to 105 in the Egyptian desert have to say about Ray Kurzweil? Chase sits down for a third time with C.R. Wiley, pastor, novelist, and author of the new Canon Press book Manmade: Saint Anthony's Guide to Surviving the AI Apocalypse, to work through what AI actually is and what it is doing to us. They cover Harari's claim that humans are hackable animals, the golem legends of Prague as the better metaphor for what we've built, why embodiment and vulnerability are the ground of moral intelligence, where the line falls between therapeutic and vanity uses of technology, and the hard pastoral question of whether AI belongs anywhere near the work of preaching. Wiley is neither a doomer nor a booster. He wants you to use the thing without being used by it.Support the showSign up for the Patreon - https://www.patreon.com/chasedavisFollow Full Proof Theology on Instagram - https://www.instagram.com/fullprooftheology/Follow Full Proof Theology on Facebook - https://www.facebook.com/fullprooftheology/
"First Two Stuarts and the Puritan Revolution 1603-1660" by Samuel Rawson Gardiner delves into a transformative period in British history, focusing on the reigns of the first two Stuart monarchs and the ensuing Puritan Revolution. This exploration reveals the complex interplay between monarchy and emerging democratic ideals, highlighting themes of power, governance, and religious fervor that continue to resonate today. The struggle for authority and the quest for individual rights during this era offer valuable insights into contemporary discussions about leadership and civic responsibility.
In this episode of The Autistic Culture Podcast, hosts Dr. Angela Kingdon and Matt Lowry, LPP take on the self-help mega-hit Atomic Habits by James Clear—exploring why its behaviourist strategies fail for autistic people, and what actually works when it comes to productivity in Autistic Culture.
In this episode, the hosts discuss thinking biblically about human flourishing, arguing that democratic republican government and capitalism have historically enabled the church's mission by generating wealth and freedom to send missionaries and fund global ministries. They contend that democratic socialism and communism are largely godless, emphasize state control over individuals, weaken personal responsibility and labor, and often align with pro-abortion policies, framing this as a broader pursuit of power traced to the Garden of Eden. The conversation connects Western political and economic development to the Reformation, literacy, the Gutenberg press, Puritan work ethic, and theological ideas that influenced America's founding, while acknowledging capitalism's imperfections and America's historical failures. They call for informed Christian engagement, prayer for societal peace, and using any continued opportunity for the gospel to flourish.
Jeffrey Johnson | In the Black by Raft | Sahurs Meadows in Morning Sun by Alfred Sisley | Find more at www.ryanbush.org
Brian and Jeff Horror Joy begin a spooky-season series on witches by discussing Robert Eggers' 2015 film The Witch, outlining its colonial New England setup in which an exiled Puritan family suffers escalating losses and turns toward suspicions of witchcraft and the devil, culminating in Black Phillip's invitation to “live deliciously.” They trace Western and Christian obsessions with witches to the Middle Ages, emphasizing Malleus Maleficarum's patriarchal fixation on female sexuality, and connect witch labeling to control, scapegoating, and contemporary Christian nationalism. The conversation links the film to Milton's Paradise Lost via a “temptation narrative” reading, highlights dualisms (inside/outside, conceal/reveal, body/soul, girl/woman), and considers how Eggers' period accuracy creates “prosthetic memory” while the horror largely arises from isolation, religious literalism, and family projection rather than constant supernatural spectacle.
Welcome back to the podcast. Today, we step into 17th-century England to explore the turbulent life and enduring legacy of John Flavel—an outlawed Puritan pastor who was forced to preach under cover of night, yet whose written works became a beacon of profound comfort and piercing spiritual clarity. From his rich practical allegories like Husbandry Spiritualized to his deeply searching classic The Touchstone of Sincerity—a work so spiritually acute that Jonathan Edwards relied on it heavily when shaping his own Treatise Concerning Religious Affections—Flavel spent a lifetime shepherding souls through the furnace of affliction. Whether holding up the crucible of Scripture to help us test the authenticity of our faith or pointing us to the steady compass of Divine Providence, Flavel's voice cuts through the noise of modern life to call our hearts back to what is genuine, quiet, and eternally secure in Christ.
Welcome back to the podcast. Today, we step into 17th-century England to explore the turbulent life and enduring legacy of John Flavel—an outlawed Puritan pastor who was forced to preach under cover of night, yet whose written works became a beacon of profound comfort and piercing spiritual clarity. From his rich practical allegories like Husbandry Spiritualized to his deeply searching classic The Touchstone of Sincerity—a work so spiritually acute that Jonathan Edwards relied on it heavily when shaping his own Treatise Concerning Religious Affections—Flavel spent a lifetime shepherding souls through the furnace of affliction. Whether holding up the crucible of Scripture to help us test the authenticity of our faith or pointing us to the steady compass of Divine Providence, Flavel's voice cuts through the noise of modern life to call our hearts back to what is genuine, quiet, and eternally secure in Christ.
Welcome back to the podcast. Today, we step into 17th-century England to explore the turbulent life and enduring legacy of John Flavel—an outlawed Puritan pastor who was forced to preach under cover of night, yet whose written works became a beacon of profound comfort and piercing spiritual clarity. From his rich practical allegories like Husbandry Spiritualized to his deeply searching classic The Touchstone of Sincerity—a work so spiritually acute that Jonathan Edwards relied on it heavily when shaping his own Treatise Concerning Religious Affections—Flavel spent a lifetime shepherding souls through the furnace of affliction. Whether holding up the crucible of Scripture to help us test the authenticity of our faith or pointing us to the steady compass of Divine Providence, Flavel's voice cuts through the noise of modern life to call our hearts back to what is genuine, quiet, and eternally secure in Christ.
Welcome back to the podcast. Today, we step into 17th-century England to explore the turbulent life and enduring legacy of John Flavel—an outlawed Puritan pastor who was forced to preach under cover of night, yet whose written works became a beacon of profound comfort and piercing spiritual clarity. From his rich practical allegories like Husbandry Spiritualized to his deeply searching classic The Touchstone of Sincerity—a work so spiritually acute that Jonathan Edwards relied on it heavily when shaping his own Treatise Concerning Religious Affections—Flavel spent a lifetime shepherding souls through the furnace of affliction. Whether holding up the crucible of Scripture to help us test the authenticity of our faith or pointing us to the steady compass of Divine Providence, Flavel's voice cuts through the noise of modern life to call our hearts back to what is genuine, quiet, and eternally secure in Christ.
Welcome to The Narrated Puritan Podcast. In this episode, we unpack the practical and pastoral brilliance of John Owen's Works on the Holy Spirit (Volume 4)—a masterwork that defends the self-evidencing light of Scripture, illuminates the Holy Spirit's vital role in genuine prayer, and draws crucial distinctions between temporary spiritual gifts and true saving grace. Whether you are looking to sharpen your theological discernment, guard your heart against spiritual drift, or simply grasp how the Spirit actively applies God's Word to your daily life, join us as we bridge the gap between 17th-century Puritan depth and today's modern listener. There is a discussion in some detail of the argument of "cessationism."
John Owen on the Holy Spirit, Volume 4 introduction and analysis Welcome to The Narrated Puritan Podcast. In this episode, we unpack the practical and pastoral brilliance of John Owen's Works on the Holy Spirit (Volume 4)—a masterwork that defends the self-evidencing light of Scripture, illuminates the Holy Spirit's vital role in genuine prayer, and draws crucial distinctions between temporary spiritual gifts and true saving grace. Whether you are looking to sharpen your theological discernment, guard your heart against spiritual drift, or simply grasp how the Spirit actively applies God's Word to your daily life, join us as we bridge the gap between 17th-century Puritan depth and today's modern listener. There is a discussion in some detail of the argument of "cessationism."
John Owen on the Holy Spirit, Volume 4 introduction and analysis Welcome to The Narrated Puritan Podcast. In this episode, we unpack the practical and pastoral brilliance of John Owen's Works on the Holy Spirit (Volume 4)—a masterwork that defends the self-evidencing light of Scripture, illuminates the Holy Spirit's vital role in genuine prayer, and draws crucial distinctions between temporary spiritual gifts and true saving grace. Whether you are looking to sharpen your theological discernment, guard your heart against spiritual drift, or simply grasp how the Spirit actively applies God's Word to your daily life, join us as we bridge the gap between 17th-century Puritan depth and today's modern listener. There is a discussion in some detail of the argument of "cessationism."
For this installment of P&C's Shortcut to the Classics, we turn to one of America's earliest great writers: Nathaniel Hawthorne.We discuss four of Hawthorne's short stories — “Dr. Heidegger's Experiment,” “The Birth-Mark,” “Rappaccini's Daughter,” and “Young Goodman Brown” — and find a surprisingly consistent vision running through them. Can age make us wise? Can science perfect human nature? Are our flaws an essential part of being human? And what happens when a man becomes convinced that everyone around him is secretly corrupt?Along the way, we talk about Hawthorne's Puritan ancestry, the Salem witch trials, his place among the writers of the American Renaissance, his uneasy relationship with Transcendentalism, and his recurring fascination with sin, the devil, and the darker corners of the human heart.Plus, we sample Dad Strength IPA and wonder whether 2.9% ABV is really an appropriate way to honor fathers everywhere.
The Puritans are often caricatured as grim, joyless and disconnected from modern life. In reality, they offered a rich and deeply practical vision of the Christian faith—one that applied the lordship of Christ to the heart, the home, the church, our work and the wider culture. Nate Wright is joined by Ezra Institute Fellow Jacob Tanner to explore what Christians today can learn from figures such as John Owen, John Bunyan, William Perkins, Richard Sibbes, Jeremiah Burroughs and Samuel Rutherford. They discuss the mortification of sin, joyful contentment, faithful pastoral ministry, resistance to tyranny, the Christian’s vocation and the Puritan hope for the transformation of society through the gospel.
The Puritans are often caricatured as grim, joyless and disconnected from modern life. In reality, they offered a rich and deeply practical vision of the Christian faith—one that applied the lordship of Christ to the heart, the home, the church, our work and the wider culture. Nate Wright is joined by Ezra Institute Fellow Jacob Tanner to explore what Christians today can learn from figures such as John Owen, John Bunyan, William Perkins, Richard Sibbes, Jeremiah Burroughs and Samuel Rutherford. They discuss the mortification of sin, joyful contentment, faithful pastoral ministry, resistance to tyranny, the Christian’s vocation and the Puritan hope for the transformation of society through the gospel.
The Puritans are often caricatured as grim, joyless and disconnected from modern life. In reality, they offered a rich and deeply practical vision of the Christian faith—one that applied the lordship of Christ to the heart, the home, the church, our work and the wider culture. Nate Wright is joined by Ezra Institute Fellow Jacob Tanner to explore what Christians today can learn from figures such as John Owen, John Bunyan, William Perkins, Richard Sibbes, Jeremiah Burroughs and Samuel Rutherford. They discuss the mortification of sin, joyful contentment, faithful pastoral ministry, resistance to tyranny, the Christian’s vocation and the Puritan hope for the transformation of society through the gospel.
www.jeffriddle.net
From the Free Grace Broadcaster's quarterly topic of predestination. Perkins was a 16th century Puritan preacher.
From the Free Grace Broadcaster, the words of a 17th century Puritan martyr on the subject this quarter: Predestination.
Today on Ascend: The Great Books Podcast, Dcn. Garlick is joined by the always wonderful Alberto Fernandez to discuss "Red Shadows," a salvage tale of Solomon Kane by Robert E. Howard.Check out our website for our reading schedule, articles, written guides, and more.Dcn. Garlick and Alberto discuss Robert E. Howard's 1928 Solomon Kane tale “Red Shadows,” a pulp adventure chosen as a lively Short Story September “palette cleanser” after heavier classical reading. Howard (1906–1936), the Texas-born creator of Conan the Barbarian, produced hundreds of stories in a short life. Alberto first encountered him through the 1960s–70s Lancer paperbacks with Frank Frazetta covers. Kane, Howard's only recurring explicitly Christian series character, is described as a grim Puritan-Cavalier mix with pagan and philosophical streaks—“God's angry swordsman”—a remorseless wandering avenger who rights wrongs he encounters by chance.The story opens in the French countryside when Kane finds a dying young Catholic woman assaulted by bandits led by Le Loup (“the Wolf”). The stranger's death prompts Kane's vow that “Men shall die for this,” launching a relentless pursuit that takes him from France across Europe to the West African jungle. There the narrative juxtaposes Kane's grim, driven sense of justice (he sees himself as a “vessel of wrath”) against Le Loup's cynical evil, tribal politics, the witch-doctor N'Longa, voodoo, jungle drums, and “blood memory.” Unlike the mirthful, vitalistic Conan, Kane is cold and mysterious even to himself. The climax features a duel framed as cosmic justice versus injustice, followed by a second, primal coda in which a gorilla avenges his mate—showing that nature itself can enact justice and that Kane often needs allies to complete vengeance.Alberto highlights Howard's youthful ambition (he wrote the story at 21), his debt to adventure writers like Edgar Rice Burroughs and H. Rider Haggard, and the way Africa becomes a recurring, almost inescapable landscape in later Kane tales. He recommends the Del Rey edition and especially the later novella “Wings in the Night” as Howard's finest Kane story. Both hosts note the stories' value as high-energy, well-crafted adventure that can later be shared with sons, and they close by pointing listeners toward the next Short Story September episode on Neil Gaiman's “Chivalry.”Chapters00:00 Introduction to Robert E. Howard and Solomon Kane02:13 Howard's Background and Literary Influence04:37 The Character of Solomon Kane and His Morality08:36 Howard's Philosophy and Moral Duality11:02 Why Red Shadows Was Chosen for Discussion14:48 Beginning of the Story: France and the Dying Girl16:52 Stranger Motif and the Western Influence19:10 Cain's Vengeance and Inner Drive22:50 Primal Justice and the African Setting26:53 Howard's Use of Africa and Its Significance32:52 Howard's Publishing Journey and African Themes36:07 The Role of Ilonga and African Characters43:49 Eternal Forces: Justice and Injustice45:58 The Ending: Gorilla and Primal Justice50:49 Howard's Final Warning and Blood Memory54:41 Recommended Follow-up Stories and Howard's LegacyKeywordsSolomon Kane Red Shadows, Robert E. Howard Solomon Kane, Ascend Great Books Podcast, Deacon Harrison Garlick, Alberto Fernandez, Weird Tales 1928, pulp fiction, sword and sorcery, God's angry swordsman, Conan the Barbarian comparison, Tower of the Elephant, Le Loup the Wolf, N'Longa witch doctor, G'loka the Gorilla Slayer, Short Story September, Del Rey Solomon Kane, Wings in the Night, Moon of Skulls, Hills of the Dead, Puritan avenger, vengeance for a stranger, West Africa jungle, blood memory, jungle drums, Howard pulp adventure, 16th century historical fantasy, Christian hero pulp fiction, Frank Frazetta, Centaur Press Solomon Kane, Lancer paperbacks, Argosy rejection, eighty dollars Weird Tales, grim Puritan Cavalier, vessel of wrath, justice versus injustice.NEXT WEEK we discuss Neil Gaiman's "Chivalry" with His Excellency Eduard Habsburg, the Archduke of Austria.
CAPTION 1867 PLANTATION IMAGESHistorical Myths Shape America's Divided IdentityDavid S. Reynolds, author of Two Ships: Jamestown 1619, Plymouth 1620, and the Struggle for the Soul of America, Part Two: Reynolds analyzes the historical and cultural myths shaping America's division. Pre-war, romanticized Southern fiction revived a Cavalier identity defending slavery, while Northern abolitionists drew on Puritan ideals. Though many used a two-ships metaphor—contrasting Jamestown's hierarchy with Plymouth's democracy—Abraham Lincolnrejected division, fighting for one nation founded on equality. After the war, Edward Pollard's book romanticized the plantation South as the Lost Cause, a myth later popularized by Hollywood. Reynolds also notes positive legacies, like Rhode Island Quaker abolitionist Moses Brown and early suffragists. (5)
CAPTION 1926 HUNTINGDON BEACH, CALIFORNIACONTENTS OF THE JOHN BATCHELOR SHOW, 9-4-2026.California Waves, Wildfires, and Financial DefaultsJeff Bliss reports on various events across California. Hurricane Marie has generated spectacular and dangerous waves at the Wedge in Newport Beach, drawing crowds but causing major beach erosion. Meanwhile, Monterey Countybattles the uncontained Timber and Placet wildfires in steep, inaccessible terrain. Infrastructure issues persist in Los Angeles, where temporary fixes address frequent water main breaks. A meat storage fire has left an odor and vermin, angering residents as waste is relocated. Lastly, Hollywood faces financial trouble, highlighted by Deutsche Bank's troubled loans and studios leaving California for cheaper, less-regulated states. (1)Voting Rules and Birthright Citizenship BattlesRichard Epstein discusses constitutional legal battles surrounding mail-in voting and birthright citizenship. On mail-in voting, the Trump administration asked the Supreme Court to allow postal restrictions preserving custody. Epstein believes the court will support this neutral federal regulation. On birthright citizenship, a Maryland judge blocked an executive order narrowing citizenship eligibility, calling it unconstitutional. Epstein critiques her historical reasoning but acknowledges the Chief Justice shares her view. He explores complexities including diplomatic immunity, territorial status, and whether the government can restrict pregnant foreign nationals from entry to prevent birthright citizenship tourism. (2)Canada and United States Trade NegotiationsConrad Black analyzes trade tensions between Canada and the United States, hoping cooler heads will prevail to avoid a trade war. Canada relies heavily on American trade, as US politicians face pressure from tight border state elections in Michigan and Ohio. Black outlines three major unresolved issues: Canadian content disputes in auto and truck manufacturing, Canadian trade deals with China, and American objections to French language packaging. Black urges a spirit of mutual compromise rather than table-pounding, emphasizing that both friendly nations ultimately stand to benefit from a swift resolution. (3)Lancaster County Economic Trends: Labor Day, Inflation, and Local RealitiesJim McTague and host John Batchelor discuss the economic landscape of Lancaster County, Pennsylvania, ahead of Labor Day. Despite strong national jobs data—the US economy beat expectations by adding 162,000 jobs in August, prompting Wall Street to anticipate a Federal Reserve interest rate hike of a quarter point—rising Costco gasoline prices reveal the immediate pressure of inflation on local residents, surging to $4.03 per gallon from $3.93 a week prior and triggering long lines reminiscent of the 1970s fuel shortage. Meanwhile, local tourism remains strong and steady despite a highly rainy year that has occasionally caused uneven day-to-day retail activity, and the 100-year-old Charles family farm stand in East Petersburg boasts a thriving season, drawing polite crowds for exceptionally sweet corn and tomatoes despite excessive precipitation. Finally, McTague debunks false claims about the nearby industrial park's data center being noisy, noting it is actually quieter than typical lawnmowers or birds, with zero negative impact on adjacent property values or lifestyle. (4)Deterrence Essential Amid Treaty Oversight CrisesPeter Huessy discusses the modern challenges of nuclear deterrence and arms control treaties involving the United States, Russia, and China. A three-party treaty limiting overall warhead numbers is highly unlikely due to competing strategic interests. Banning specific destabilizing technologies, like multiple-warhead ICBMs or space-based weapons, is much more feasible. Huessy highlights Russia's persistent objectives of using nuclear blackmail to weaken NATO and dismantle American missile defense systems. China's absolute lack of transparency and Russia's evasion of inspections since 2020 require the United States to prioritize robust, active nuclear modernization to maintain deterrence. (5)Historical Myths Shape America's Divided IdentityDavid S. Reynolds, author of Two Ships: Jamestown 1619, Plymouth 1620, and the Struggle for the Soul of America, Part Two: Reynolds analyzes the historical and cultural myths shaping America's division. Pre-war, romanticized Southern fiction revived a Cavalier identity defending slavery, while Northern abolitionists drew on Puritan ideals. Though many used a two-ships metaphor—contrasting Jamestown's hierarchy with Plymouth's democracy—Abraham Lincolnrejected division, fighting for one nation founded on equality. After the war, Edward Pollard's book romanticized the plantation South as the Lost Cause, a myth later popularized by Hollywood. Reynolds also notes positive legacies, like Rhode Island Quaker abolitionist Moses Brown and early suffragists. (6)Oversight Loopholes in Saudi Nuclear DealHenry Sokolski outlines concerns regarding the unclassified but heavily redacted Saudi Arabian nuclear agreement. Government documents printed on September first reveal provisions for uranium enrichment up to twenty percent on Saudi territory. Crucially, the agreement limits atomic inspections to declared sites, presenting a loophole for covert parallel operations. Sokolski also addresses Iran's war crime accusations against the United States following a fatal off-target missile strike near the Strait of Hormuz. He attributes such tragic military targeting errors to outdated intelligence and the misuse of artificial intelligence to accelerate high-stakes decision-making in active war zones. (7)Spaceflight Ventures and Saturn's Ten-Sided RingsBob Zimmerman covers several developments in aerospace, astronomy, and planetary science. SpaceX secured an exchange deal with Brownsville for a shipping port, while Blue Origin won a Mars communication satellite relay contract. Meanwhile, SpaceX's Dragon capsule leaked, and Sierra Space remains un-flown after a decade. In astronomy, NASA's Dragonfly mission to Titan named its landing site, and scientists using Hubble discovered a unique ten-sided cloud ring around Saturn's south pole. Finally, Ukraine's drone strikes on Russian rocket factories and Russia's failing satellite constellation highlight ongoing military conflicts in orbit. (8)
What does God have to do with the American story? The answer, as you'll discover in today's conversation, is complicated. For four centuries, Americans have argued, preached, written, protested, prayed, rebelled, questioned, and sometimes fought over the meaning of the divine. Puritan ministers, enslaved poets, abolitionists, presidents, transcendentalists, scientists, civil-rights leaders, comedians, LGBTQ+ writers, atheists, and pop stars have all wrestled with the same enormous questions: Who—or what—is God? What does God demand of us? And perhaps most importantly, what happens when a nation invokes God while profoundly disagreeing about what God supposedly wants? My guest is acclaimed editor and writer Ilan Stavans, whose extraordinary new anthology, A Nation Wrestles with God: American Prophets, Philosophers, and Firebrands, brings together more than 400 years of American writing about the divine. The collection includes more than 100 voices and an astonishing range of forms—from sermons, letters, essays, and speeches to poems, newspaper columns, comic strips, and song lyrics. And these aren't voices that all agree. Far from it. The anthology moves across the ideological, religious, racial, cultural, and political spectrum—from Thomas Jefferson to Oliver Sacks, from abolitionists to atheists, and from historical prophets to contemporary cultural figures such as Lana Del Rey. At a moment when millions of Americans describe themselves as religiously unaffiliated, while belief in some form of higher power remains remarkably widespread, Stavans asks a fascinating question. Not "Does God exist?" But: "What have Americans done with the idea of God—and what has that idea done to America?"
In Episode 461, Jeff Belanger and Ray Auger hike through Bolton Notch State Park in Connecticut to search for the haunted Squaw Cave. The story goes that back in the early 1600s, a Podunk maiden fell in love with a Dutch fur trapper. Their forbidden love was against Puritan law and led to a tragic end. See more here: https://ournewenglandlegends.com/podcast-461-the-haunting-of-bolton-notch/ Listen ad-free plus get early access and bonus episodes at: https://www.patreon.com/NewEnglandLegends Buy Jeff Belanger's new book Wicked Strange New England on Amazon: https://amzn.to/4lMkM3G Check out Jeff's new underground publication Shadow Zine! https://shadowzine.com Listen to Ray's Local Raydio! https://localraydio.com/
Send us Fan MailWhat if heaven isn't somewhere far away—but a dimension of reality surrounding us right now?To close out the Summer Series, Tim Stewart welcomes back Brian Zahnd for a fascinating conversation about heaven, pilgrimage, wonder, the false self, and his new book, Unseen Existences: Of Heaven, Earth, and the Divine Mystery in All Things.Brian explains why heaven has become an embarrassment in serious theological circles, lumped in with escapist "fly away" thinking, sentimental clichés about departed loved ones on clouds, and sensationalized "I went to heaven and back" books. His pushback: heaven isn't a distant location somewhere past the clouds, but another dimension of reality, "the heavens," that surrounds us right now. Tim and Brian also talk through where Brian gently disagrees with N.T. Wright's caution around Platonic thought, recruiting C.S. Lewis to make his case.The conversation moves into life as pilgrimage. Brian, who has walked the 500-mile Camino de Santiago four times, describes what a spiritual journey teaches that a plane ticket to the same destination never could, and how doubt, wonder, and even losing old certainties along the way can be part of authentic faith rather than a threat to it. He shares one of the sharper lines from the book: "Christianity without transcendence degenerates into politics," and what a "holy ambivalence" toward political partisanship might look like instead.Tim and Brian also dig into one of the book's most striking chapters, "Depart From Me," reconciling Jesus's gentle response to Peter's confession of sin with his far more sobering words at the judgment, "I never knew you." Brian explains why he believes that verdict falls on the false self we try to become, not the person God actually made us to be. Along the way, Brian tells the story behind "The Reverend," a haunting short story cut from the final manuscript about a Puritan pastor who blessed a massacre, and what it imagines happening when that pastor stands before Christ.In This EpisodeWhy heaven has "gone missing" from serious theological conversation, and the three unhelpful ways people talk about it insteadWhy Brian says heaven isn't a distant place but "a different dimension" that is all around us right nowWhere Brian pushes back on N.T. Wright's caution toward Platonic thought, with help from C.S. LewisWhy Brian argues that "Christianity without transcendence degenerates into politics"What walking the Camino de Santiago four times taught Brian about pilgrimage, friendship, and spiritual transformationWhy losing our sense of wonder isn't inevitable, and a simple daily discipline for reclaiming itHow to hold together Jesus's compassion toward Peter and his sobering words, "I never knew you," at the judgmentThe story behind "The Reverend," the short story cut from the book, and its message about mercy at the final judgmentThis wraps thirteen weeks of Summer Series conversations exploring who God really is. If any of these episodes have challenged or encouraged you, follow or subscribe to the Impact Nations Podcast, and share your favorite conversation with someone who'd value it too.Featured ResourcesUnseen Existences by Brian Zahnd (available now from InterVarsity Press): IVP: https://www.ivpress.com/unseen-existences Amazon: https://www.amazon.com/Unseen-Existences-Heaven-Divine-Mystery/dp/1514005646“The Reverend” (the short story Brian mentions, plus its audio performance): https://brianzahnd.substack.com/p/audio-performance-of-the-reverendBrian Zahnd's website: https://brianzahnd.comBrian Zahnd on Substack: https://brianzahnd.substack.comWord of Life Church: https://wolc.comExplore Impact NationsWebsite: https://www.impactnations.comJourneys of Compassion (upcoming trips to Zimbabwe, the Philippines, and Nicaragua): https://impactnations.com/jocAll Impact Nations links: https://linktr.ee/impact.nationsYouTube: https://www.youtube.com/@ImpactNationsFacebook: https://www.facebook.com/impactnationsministriesInstagram: https://www.instagram.com/impact.nationsLinkedIn: https://www.linkedin.com/company/impact-nations-international-ministries-incTikTok: https://www.tiktok.com/@impact_nationsGive: https://www.impactnations.com/donateHashtags#BrianZahnd #UnseenExistences #SummerSeries2026 #ChristianPodcast #ImpactNations #Heaven #Pilgrimage
Order "Offensive Christianity" here - https://offensivechristianitybook.com/jchasedavis.comSupport the show!! - https://www.patreon.com/chasedavisCommonplace — AI-powered Reformed & Puritan theological research. 300+ years of primary sources, real citations, no hallucinated quotes. Start your 14-day free trial - https://commonplace.study/Matt Patrick on X - https://x.com/MatPat1Ion Layer (Matt's company — NAD+, peptides, TRT) - https://ionlayer.com/Family Man Rx (Matt's new venture aimed at Christian men — launching soon)Anthony Diehl on X - https://x.com/meathead_profAnthony Diehl on Instagram - https://www.instagram.com/meatheadprofessor/MODUS (Anthony's metabolic health and coaching company) - https://www.movewithmodus.com/Lead Strong (MODUS group coaching for Christian men) - https://goleadstrong.com/Note: Neither guest is a physician. Nothing in this episode is medical advice — get your own bloodwork and your own doctor.SummaryIs your body a discipleship issue? Chase sits down with Anthony Diehl — pro strongman turned metabolic health coach, founder of MODUS — and Matt Patrick, co-lead pastor at The Well and an operator in the health space, for a conversation that starts with testosterone and ends up in anthropology. The three of them work through the collapse in male T levels, what actually causes it, and the difference between deficiency, optimization, and enhancement. But the real question underneath is theological: what do we make of a faith that confesses the resurrection of the body and then treats the body as spiritually irrelevant? Anthony calls it latent Gnosticism, and he traces the biblical alternative — David's aching bones, Paul's bowels of mercy, a Scripture that assumes your physiology and your affections are not sealed off from one another. Along the way: whether Adam and Jesus had "optimal" T, what low testosterone does to a man's agency and appetite for sin, why the myth of roid rage is mostly a myth, how to tell a good clinic from a predatory one, the honest case against steroids from a man who used them, and where the line falls between a biological deficiency and plain old spiritual laziness. If you've ever suspected the split between body and soul was doing damage in your church, this one names it.Support the showSign up for the Patreon - https://www.patreon.com/chasedavisFollow Full Proof Theology on Instagram - https://www.instagram.com/fullprooftheology/Follow Full Proof Theology on Facebook - https://www.facebook.com/fullprooftheology/
Why did Nestlé just walk away from a massive dietary supplement empire generating $1.2 billion in annual revenue? In this episode, I'm breaking down the major corporate shakeup in the global dietary supplements market: Nestlé's decision to divest its mainstream "Holistic Health" vitamin platform to private equity firm Yellow Wood Partners for $1.0 billion.If you have brands like Nature's Bounty, Osteo Bi-Flex, Puritan's Pride, or Nuun in your medicine cabinet, their parent company is about to change completely. I'll dive deep into the strategic playbooks of both giants to explain why this "corporate orphan" deal is a textbook win-win for everyone involved.What I'm Covering In This Episode:$1 Billion Carve-Out: The scope of the massive transaction closing in the first half of 2027.Why Nestlé Walked Away: How commoditization, fierce retail price wars, and logistics pushed Nestlé to drop its mainstream volume lines to focus entirely on premium, science-led nutrition.Yellow Wood's Superpower: How the PE firm behind Suave, Q-Tips, and ChapStick nurses neglected consumer brands back to hyper-profitable health.3-Step Growth Strategy: How Yellow Wood plans to turn this massive bet into a giant payout using radical autonomy, extreme retail leverage, and emerging health micro-trends.What do you think about Nestlé's decision to sell off these household vitamin brands? Let me know your thoughts in the comments below!
Puritan poet Anne Bradstreet once wrote, “Wisdom without an inheritance is better than an inheritance without wisdom.” Every parent hopes the resources they leave behind will bless their children. But a financial inheritance can have very different effects depending on the person receiving it. That is why wise wealth transfer requires more than simply deciding how much to leave—it requires careful thought, prayer, and an understanding of each child's unique circumstances. Ron Blue, co-founder of Kingdom Advisors and longtime teacher on biblical stewardship, calls this the uniqueness principle. Equal Love Doesn't Always Require Equal Treatment Studies show that many parents divide their estates equally among their children. There is certainly nothing wrong with that approach, but Ron encourages parents not to make equality the automatic default. As he explains, God loves each of His children equally, but He often treats them uniquely. The same can be true within a family. Children may grow up in the same home and sit around the same dinner table, yet adulthood can take them in very different directions. They may marry differently, parent differently, pursue different careers, experience job losses, accumulate different levels of wealth, or develop very different approaches to money. Those differences can matter when determining how an inheritance should be passed down. The question is not simply, “How can I divide everything evenly?” A better question may be, “How can I steward these resources in a way that truly benefits each child?” Three Questions to Ask Before Leaving an Inheritance When Ron and his wife, Judy, began thinking seriously about their own estate plan, they used three questions to evaluate what an inheritance might mean for each of their five children. 1. What is the worst thing that could happen? Imagine giving a particular amount of money to a particular child. How could that money negatively affect his or her life? For one child, the concern may be minimal. The money might simply be given away. For another, however, a large inheritance could create tension within a marriage, reinforce unhealthy financial habits, reduce motivation to work, or create other unintended consequences. 2. How serious would that outcome be? Not every negative possibility carries the same weight. Some may be inconvenient but manageable. Others could damage relationships, character, or financial stability. Parents should carefully consider the seriousness of each potential consequence. 3. How likely is it to happen? Finally, consider probability. A possible problem is different from a probable one. Together, these questions provide a framework for thinking beyond percentages and dollar amounts to the actual impact an inheritance could have. Your Estate Plan Should Change as Life Changes Another important part of the uniqueness principle is recognizing that circumstances rarely remain the same. When Ron and Judy first began asking these questions decades ago, their children were at very different stages of life than they are today. Careers changed. Marriages developed. Families grew. Financial circumstances shifted. As a result, Ron says the answers they would give today are very different from the answers they would have given 25 years ago. That is an important reminder: An estate plan should not necessarily be a one-time decision. As circumstances change, parents may need to revisit both their assumptions and their plans. Don't Pass Wealth Without Passing Wisdom Underlying Ron's approach is one of his most important principles: Don't pass wealth unless you pass wisdom. Wealth does not automatically produce wisdom. In fact, money can magnify whatever attitudes and habits already exist. Wisdom, however, can help someone steward wealth faithfully—and even create additional resources through diligence, generosity, patience, and wise decision-making. That means preparing the next generation involves far more than preparing legal documents. Parents can begin transferring wisdom long before they transfer wealth by talking openly about stewardship, generosity, work, contentment, financial decision-making, and God's ownership of everything. The greatest inheritance may not be the money children eventually receive, but the biblical principles they learned while their parents were still living. Faithfulness Matters More Than Fairness The uniqueness principle does not mean every estate should be divided differently. After thoughtful consideration, parents may still conclude that an equal distribution is the wisest choice. The point is not that equal is wrong or unequal is better. The point is to avoid allowing cultural expectations, guilt, fear of conflict, or simple habit to make the decision for you. Instead, approach wealth transfer prayerfully and deliberately. Ask what each child's circumstances are. Consider what opportunities or challenges an inheritance might create. Think carefully about the consequences. Revisit those decisions as life changes. Ultimately, wealth transfer is an act of stewardship. The resources we leave behind still belong to God, and our responsibility is to manage them according to His wisdom rather than merely following human expectations. Before asking, “How can I make everything equal?” consider asking a deeper question: “What would faithfulness look like for each person God has entrusted to my care?” On Today's Program, Rob Answers Listener Questions: I'm 60, own two rental properties outright, rent an apartment in Chicago for $2,100 a month, and have about $1.4 million in savings and investments. My rental income is seasonal, but I haven't had to draw from my portfolio yet. Is continuing to rent in Chicago financially reasonable, and is $1.4 million likely enough to support me long term? My wife and I are buying a new home and have about 60% of the purchase price in cash. We need the remaining 40% for only 60 to 90 days until our current paid-off home sells. Would a HELOC, bridge loan, or another short-term financing option make the most sense? Our 22-year-old daughter lives at home and has very few expenses or responsibilities. Would it be biblical and wise to start charging her rent, and how should we determine a fair amount? Resources Mentioned: Faithful Steward: FaithFi's Quarterly Magazine (Become a FaithFi Partner) FaithFi Field Guide: How Much Money is Enough? Our Ultimate Treasure: A 21-Day Journey to Faithful Stewardship by Rob West Wisdom Over Wealth: 12 Lessons from Ecclesiastes on Money Look At The Sparrows: A 21-Day Devotional on Financial Fear and Anxiety Rich Toward God: A Study on the Parable of the Rich Fool Find a Certified Kingdom Advisor® (CKA) FaithFi App Remember, you can call in to ask your questions every weekday at (800) 525-7000. Faith & Finance is also available on Moody Radio Network and American Family Radio. You can also visit FaithFi.com to connect with our online community and partner with us as we help more people live as faithful stewards of God's resources. Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.
S. M. Lockridge | All Life's Adventures by Bosnow | Waterfall at Mont-Dore by Achille-Etna Michallon | Find more at www.ryanbush.org
In this episode, Dr. Matthew Bingham discusses the biblical and reformed approach to spiritual formation, emphasizing the importance of God's Word, meditation, and self-examination in growing as a Christian. He shares insights from his book A Heart Aflame for God and explores how historical Puritan practices can enrich modern faith. The podcast concludes with a reminder that you don't always have to make spiritual growth difficult. Read God's word, pray, meditate, gather with God's people, and watch the Holy Spirit change your life.Quotes:“The Christian life is a growing life.”“Knowing more about God leads to loving God more.”“You can't fight sin if you're unaware of it.”Chapters00:00 Introduction and guest background03:15 Defining spiritual formation biblically07:25 The role of the Spirit and active participation09:37 The influence of Catholic and Orthodox traditions12:10 The danger of blending voices from different traditions14:12 The Puritans' true character and joy16:22 Misconceptions about Puritan dourness17:04 The richness of Puritan devotional literature19:00 Depth versus affections in spiritual growth20:07 Balancing head knowledge and heart engagement22:11 The biblical basis for knowing and loving God24:00 The Word-centered approach of the Reformation25:20 Living biblically in a complex world29:54 The importance of meditation on God's Word32:47 Meditation as transforming the mind and heart35:24 Self-examination and fighting sin effectively38:24 The danger of ignoring small sins41:18 Personal responsibility in sin and repentance43:25 Using biblical truths to safeguard relationships45:42 Final encouragement to keep simple and biblical
Why are so many historically Christian colleges quietly abandoning their roots — and what does it take to raise a generation that won't? In this episode of *Refining Rhetoric*, host Robert Bortins sits down with Dr. Albert Mohler, president of Boyce College and Southern Baptist Theological Seminary, to talk about raising faithful Christian kids, the secular pressures pulling Christian colleges off course, and why parents need to be "loud" about their convictions instead of silent. Dr. Mohler names the three "exit points" where Christian kids are most vulnerable — leaving the home, adolescence, and the transition from adolescence to adulthood — and explains why the 18-to-22 window matters more than parents think. He also unpacks his push to add the Truth in Unity Amendment to the Southern Baptist Convention's Constitution, why he believes Christian colleges are only ever one generation from drifting (citing Harvard's own Puritan founding), and why he's convinced America's Christian roots are recoverable, not lost. Whether you're weighing where to send your student after homeschooling or just trying to raise kids who can articulate what they believe and why, this conversation is a bracing, hopeful case for staying convictional — and loud about it. Dr. Albert Mohler's site & The Briefing: https://albertmohler.com/ Boyce College: https://boycecollege.com/ This episode of Refining Rhetoric is sponsored by the 2027 CC Family Cruise featuring the National Memory Master Competition, the National Number Knockout Competition, & the National Commencement. The CC Family Cruise is setting sail May 2-8th, 2027, departing from Galveston, Texas, and your whole family is invited! Onboard, you can enjoy CC Signature events and exclusive perks like group dining, merchandise, events, onboard credit, and time with Leigh and Robert Bortins. Space is filling up quickly, so visit classicalconversations.com/cruise to start your booking today!
In John Bunyan's The Pilgrim's Progress, few figures offer a more sobering warning to the traveling soul than the character Temporary. Living in the town of Grace-less, right next door to Turn-back, Temporary begins his journey with intense zeal—weeping over his sins, seeking godly counsel, and setting his face resolutely toward the Celestial City. Yet, despite his bright start and genuine emotional stirrings, his zeal quickly cools, he aligns himself with a man named Save-self, and he slides back into total spiritual ruin. Through this tragic figure, Bunyan illustrates what Puritan theologians like Thomas Goodwin, John Owen, Jonathan Edwards, and A. W. Pink identified as the "common influences" of the Holy Spirit—a work that can enlighten the mind, stir the emotions, and reform outward behavior without ever regenerating the heart. Temporary's story is not a tale of open hypocrisy, but a compelling, cautionary study in the vital difference between a temporary emotional reaction to the truth and a permanent, heart-transforming union with Jesus Christ.
In John Bunyan's The Pilgrim's Progress, few figures offer a more sobering warning to the traveling soul than the character Temporary. Living in the town of Grace-less, right next door to Turn-back, Temporary begins his journey with intense zeal—weeping over his sins, seeking godly counsel, and setting his face resolutely toward the Celestial City. Yet, despite his bright start and genuine emotional stirrings, his zeal quickly cools, he aligns himself with a man named Save-self, and he slides back into total spiritual ruin. Through this tragic figure, Bunyan illustrates what Puritan theologians like Thomas Goodwin, John Owen, Jonathan Edwards, and A. W. Pink identified as the "common influences" of the Holy Spirit—a work that can enlighten the mind, stir the emotions, and reform outward behavior without ever regenerating the heart. Temporary's story is not a tale of open hypocrisy, but a compelling, cautionary study in the vital difference between a temporary emotional reaction to the truth and a permanent, heart-transforming union with Jesus Christ.
In John Bunyan's The Pilgrim's Progress, few figures offer a more sobering warning to the traveling soul than the character Temporary. Living in the town of Grace-less, right next door to Turn-back, Temporary begins his journey with intense zeal—weeping over his sins, seeking godly counsel, and setting his face resolutely toward the Celestial City. Yet, despite his bright start and genuine emotional stirrings, his zeal quickly cools, he aligns himself with a man named Save-self, and he slides back into total spiritual ruin. Through this tragic figure, Bunyan illustrates what Puritan theologians like Thomas Goodwin, John Owen, Jonathan Edwards, and A. W. Pink identified as the "common influences" of the Holy Spirit—a work that can enlighten the mind, stir the emotions, and reform outward behavior without ever regenerating the heart. Temporary's story is not a tale of open hypocrisy, but a compelling, cautionary study in the vital difference between a temporary emotional reaction to the truth and a permanent, heart-transforming union with Jesus Christ.
Why Did Ann Putnam Jr. Accuse? Reconstructing the Salem Witch Trials Through Behavioral ScienceWe welcome back producer-director-writer Tom Phillips with evolutionary anthropologist Dr. Hogan Sherrow to examine why 12-year-old Ann Putnam Jr. became the central accuser in the Salem witch trials and later the only known accuser to publicly apologize. Using Sherrow's “evolutionary behavioral reconstruction,” they combine life history, Puritan cultural context, and household pressures to consider non-sensational explanations, including mental illness (psychosis-like symptoms), imitation and reinforcement, and the community's readiness to interpret aberrant behavior as the devil. They discuss how Ann's charisma could sway authorities, including the reversal of Rebecca Nurse's initial acquittal, and how parents, magistrates, and church could benefit once accusations escalated. They analyze Ann's 1706 apology language and signature, the trauma of witnessing executions, and preview test footage from Phillips' stage-bound project Salem Aftermath.00:00 Why Ann Putnam Matters01:39 Meet Tom and Hogan04:30 Salem Aftermath Project05:56 Behavioral Reconstruction09:11 Puritans Not Hysterical10:58 Profiling Ann Putnam14:39 Psychosis or Copycat18:25 Lying and Boogeymen24:29 Family Trauma and Motives31:43 Rebecca Nurse Courtroom36:11 Who Benefits and Why37:05 Short Term Rewards40:07 Early Death Stressors44:05 Scapegoats And Witch Hunts48:27 Possible Diagnoses51:00 Teen Desire And Guilt53:46 Outcast And Marriage Prospects56:07 Apology Under Scrutiny59:42 Hangings And Lasting Trauma01:02:01 Signature And Authorship Doubts01:06:31 Humanizing Ann And Closing Links:The Thing About Witch HuntsSalem Witch Trials History YouTubeThe Thing About the Salem Witch TrialsSalem Witch Trials Daily
In John Bunyan's The Pilgrim's Progress, few figures offer a more sobering warning to the traveling soul than the character Temporary. Living in the town of Grace-less, right next door to Turn-back, Temporary begins his journey with intense zeal—weeping over his sins, seeking godly counsel, and setting his face resolutely toward the Celestial City. Yet, despite his bright start and genuine emotional stirrings, his zeal quickly cools, he aligns himself with a man named Save-self, and he slides back into total spiritual ruin. Through this tragic figure, Bunyan illustrates what Puritan theologians like Thomas Goodwin, John Owen, Jonathan Edwards, and A. W. Pink identified as the "common influences" of the Holy Spirit—a work that can enlighten the mind, stir the emotions, and reform outward behavior without ever regenerating the heart. Temporary's story is not a tale of open hypocrisy, but a compelling, cautionary study in the vital difference between a temporary emotional reaction to the truth and a permanent, heart-transforming union with Jesus Christ.
In John Bunyan's The Pilgrim's Progress, few figures offer a more sobering warning to the traveling soul than the character Temporary. Living in the town of Grace-less, right next door to Turn-back, Temporary begins his journey with intense zeal—weeping over his sins, seeking godly counsel, and setting his face resolutely toward the Celestial City. Yet, despite his bright start and genuine emotional stirrings, his zeal quickly cools, he aligns himself with a man named Save-self, and he slides back into total spiritual ruin. Through this tragic figure, Bunyan illustrates what Puritan theologians like Thomas Goodwin, John Owen, Jonathan Edwards, and A. W. Pink identified as the "common influences" of the Holy Spirit—a work that can enlighten the mind, stir the emotions, and reform outward behavior without ever regenerating the heart. Temporary's story is not a tale of open hypocrisy, but a compelling, cautionary study in the vital difference between a temporary emotional reaction to the truth and a permanent, heart-transforming union with Jesus Christ.
A tiny, weathered gravestone in Sandwich's Old Burial Ground may be the oldest on Cape Cod, but its inscription was deliberately chiseled away centuries ago. Gravestone historian Steve Broker explains the competing theories, from anti-Quaker sentiment to Puritan objections over sacred imagery.
In John 10:10, Jesus says, “I have come so that they may have life and have it in abundance.” But what exactly does abundant life mean—especially for families whose lives include disability, dependence, limitation, or suffering?In this episode, Larah looks at John 10 in its larger biblical context and challenges the assumption that abundance means health, independence, success, comfort, or a life untouched by hardship. With help from Puritan theologian William Gurnall's reflections on redemption, she explores how God's plan in Christ is not merely to repair what sin ruined, but to bring His people into a redemption that sin can never ultimately destroy.You'll hear why the presence of suffering does not mean the absence of abundant life, why disability does not put someone at a theological disadvantage, and why the greatest thing we can pursue for our autistic children is not normalization or independence—but life in Christ.In this episode: What John 10:10 actually means in context Why John 9 helps us understand Jesus as the Good Shepherd The difference between good gifts and gospel promises Why abundant life cannot be defined by ability, health, or independence Why suffering and abundant life can exist at the same time What this means for discipling autistic children Why our ultimate assignment is still the Great CommissionKey Scriptures: John 9–10, John 1:4, John 6:35, John 11:25, John 14:6, Romans 5, Romans 8, 1 Corinthians 15, Ephesians 1, Revelation 21Main takeaway: The abundant life Jesus promises is not a life untouched by the effects of the fall. It is life with God, secured by Christ, that the effects of the fall cannot ultimately take away.The gospel message doesn't change, but the method in which it's delivered might have to for learning's sake. Our assignment is not normalization. Our assignment is to make disciples.Willian Gurnalls, Daily Readings from The Christian in Complete Armour:https://www.moodypublishers.com/daily-readings-from-the-christian-in-complete-armour?srsltid=AfmBOooNZ4x7-xXmX67OZs_XDTjNngyY37dCaC6ku4DWk_rgLc-R_5s5
Host: Dan Panetti Maturing and aging are NOT the same thing. What is the difference? Well, again I found a terrific word picture in Spurgeon's book Flowers from a Puritan's Garden and he explained the difference between distance and duration - and that hit me as a perfect analogy for maturing vs. aging. In maturity, we want to grow in specific measurables…not just get a year older, but grow in wisdom and stature and in favor with God and with man (Luke 2:52). What does maturity really mean and how can we mature as men - that's our conversation for this episode! T4M guys - just a reminder that Training4Manhood is a non-profit, 501(c)(3) ministry and you can make donations either via Zelle (info@training4manhood.com) or by visiting the Training4Manhood website.
This sermon explores the enduring influence of Puritanism on church history and American culture by examining its theological foundations and political impact. The speaker highlights key developments such as the Westminster Standards, the establishment of congregational polity in New England, and the concept of visible saints within state-supported churches. A central focus is placed on five historical figures—Matthew Henry, Cotton Mather, Jonathan Edwards, C.H. Spurgeon, and D. Martyn Lloyd-Jones—who are identified as carriers of the Puritan spiritual and intellectual legacy. The discussion critiques the secularization of Puritan ideals in American political rhetoric while affirming their continued relevance for biblical study and personal devotion. Ultimately, the message encourages believers to draw from this rich heritage to deepen their understanding of Scripture and grow closer to Christ.
Reformed Brotherhood | Sound Doctrine, Systematic Theology, and Brotherly Love
In episode 502 of The Reformed Brotherhood, Tony and Jesse begin what promises to be a multi-part deep dive into the Parable of the Good Samaritan — one of the most culturally embedded and theologically rich stories Jesus ever told. But before a single character hits the Jericho road, the hosts ground listeners in something easily overlooked: the charged context in which this parable is told. A lawyer — trained, confident, adversarial — steps forward not to learn but to test. What follows is a masterclass in how Jesus turns the law back on those who wield it as a weapon. This episode covers Luke 10:21–36, explores the covenant of works and covenant of grace, the noetic effects of sin, and why the Good Samaritan is far more than a lesson in being a helpful neighbor. Buckle up. Key Takeaways The lawyer's question is self-contradictory from the start. Asking "what must I do to inherit eternal life?" smuggles a works-righteousness assumption into the very grammar of the question. Inheritance by definition is received, not earned. Jesus does not give the lawyer a new paradigm — He reorients him to the true one. The covenant of grace is not a New Testament innovation. It runs through every Old Testament covenant administration. The lawyer should have already known this. "Do this and you will live" is not a Pelagian concession. Christ is holding out the law's own terms — perfect, total, unrelenting obedience — not to suggest it is achievable, but to expose its impossibility and drive the lawyer (and us) to the only alternative: mercy. "Desiring to justify himself" is more complex than it first appears. Tony argues that the desire to fulfill the covenant of works is not inherently wicked — it is the misguided belief that one can which is the problem. This distinction creates room for reading Christ's response as genuinely merciful instruction, not merely rebuke. The noetic effects of sin mean accurate theology can be deployed in service of self. The lawyer knows the right answers and still uses them to avoid repentance. Correct doctrine alone does not save. The fundamental human problem is not ignorance — it is the will's bondage and the heart's self-love. The parable is primarily Christological, not merely ethical. Jesus is the Good Samaritan. The story is not first about mercy ministry; it is about who binds up our wounds when we are left for dead on the road, unable to save ourselves. The priest and the Levite are not exonerated by their ritual obligations. Considerable ink has been spilled trying to justify their passing by on grounds of Levitical purity concerns. The parable refuses that exit. Everyone in the story — and everyone listening — already knows what the right thing to do was. Key Concepts The Covenant of Works Is Not a Black Box One of the more quietly important arguments Tony makes in this episode is that the covenant of works was never meant to be mysterious or inaccessible. When Jesus responds to the lawyer's question by asking, "What is written in the law? How do you read it?" — He does so with a visible assumption: there is a clear, knowable answer, and the lawyer should be able to give it. And he does. Love God completely, love your neighbor as yourself. The covenant of works was always coherent and comprehensible. The problem has never been that its demands were obscure. The problem is that no one — save the Mediator — has ever kept them. Jesus is not introducing a new ethical framework. He is forcing the lawyer to confront a standard he has always known and has never met. The Lawyer as a Warning to Reformed Christians Jesse closes the episode's first movement with a pointed and personal application that cuts across theological self-satisfaction. The lawyer is not a caricature of ignorance — he is a portrait of someone with accurate, affirmed theological knowledge who instinctively deploys it in the service of self-justification the moment he senses conviction. Jesse names this directly as a danger particularly acute in Reformed circles, where doctrinal precision can become a subtle mechanism of self-defense rather than an occasion for repentance. The Reformation's great recovery of grace must not become a new form of the very disease it diagnosed. Knowing the right words about total depravity, the covenant of grace, and the mediator does not exempt anyone from the need to actually be humbled by them. Theology is not armor against repentance — it is, rightly received, the road toward it. Context Is Not Just Setup — It Is Part of the Lesson Tony and Jesse both emphasize that Luke 10:21–24 is not merely throat-clearing before the real content begins. The theological statement embedded there — that the Father has hidden these things from the wise and revealed them to little children, that no one knows the Son except the Father or the Father except the Son and those to whom the Son chooses to reveal Him — is the hermeneutical key to everything that follows. The lawyer approaches Jesus as one rabbi testing another. But Luke has already told his readers that this is not a conversation between equals debating interpretive options. It is the Lawgiver being questioned by someone who does not recognize Him. The parable that follows is not just an answer to a legal question. It is a revelation — the kind that only happens when the Son chooses to give it. Memorable Quotes You do not want to pit the law against the one who has given the law, the one whose character is represented in the law — because you're always going to get owned, and you'll get owned before you realize you've just gotten owned on multiple levels. - Jesse Schwamb Jesus is trying to sort of reorient them back to the true paradigm of grace that is present under all of the Old Covenant administrations. It's not so much a matter of developing a new framework and imposing it on this guy. It's really trying to say, 'Listen — think about this for a second. Think about the fact that, yes, you know you have to love the Lord your God with your whole heart, your whole soul, your whole strength, your whole mind, and you have to love your neighbor as yourself. You've answered correctly. If you can do those things, you will live.' — with the subtext: and of course you cannot possibly do those things. - Tony Arsenal The fundamental human problem is not primarily ignorance, but the will's bondage and the heart's self-love. It's a problem no amount of correct discipline or doctrine alone can fix apart from some kind of regenerating grace — which is exactly what Jesus is going to illustrate for us in the mercy he's about to display in this parable. - Jesse Schwamb Full Transcript Tony Arsenal: [00:00:00] This parable is not primarily about us figuring out how to do mercy ministry. Like, that's important. It's probably an outcome of this. It's probably something for us to think about. But really, this is actually Christ saying, like, "Hold on a second here, dude." Like, "Let's just think about this." Do you need someone who is going to tell you to pick yourself up off your bootstraps and cross to the other side of the street and leave you to your own devices? Or do you need someone who's gonna throw you on their donkey, who's gonna bind up your wounds, who's gonna pay the innkeeper, and is gonna pledge to pay everything that is owed for your salvation? Right? That's not too on the nose here, I think. Welcome to episode 502 of The Reformed Brotherhood. I'm [00:01:00] Jesse And I'm Tony, and this is the podcast with ears to hear. Hey, brother. Jesse Schwamb: Hey, brother. Well, we've got a big one to talk about on this episode. We're marching further and further into all of the glorious parables Jesus told as part of His teaching. And as you and I kind of joked before we began, I mean, what did you call it? Did you say this is, uh, the big daddy? Tony Arsenal: It's the big daddy, one of the big daddy parables. Jesse Schwamb: It's one of the big daddy parables. Now, this one is probably second maybe only to the prodigal son. Yeah But in terms of its ubiquity and its kind of just common knowledge in culture, this one ranks right up there. And before I reveal what it is, which you may already know, I was thinking how so many times we look at the Beatitudes as expression of a master class in Jesus teaching the law, and I think that's true. But as I was reading and thinking about this particular parable, I thought, "I don't know. I think this one is, uh, right up there," because [00:02:00] this is like law on law. It's double law. Yeah It's law coming back at the law giver who's trying to use the law to test Jesus, and then Jesus tests him with the law that He himself gave His people. It's... I'm already getting too excited- ... and we've got something to do before we get there. But we're talking about the parable of the Good Samaritan. And so I can't imagine, can I just make a prediction up front? I, you know where I'm going with this, and probably everybody else does. Uh, this is gonna be like two conversations- Tony Arsenal: At least ... Jesse Schwamb: probably. Tony Arsenal: Yeah, at least two. Jesse Schwamb: Is that fair? Because I realize we, of course, wanna get to the parable itself, and oh, my goodness, how much ink has been spilled. Even going back to, like, if you read, like, Augustine or, like, the early church, like the Patristics, the Church Fathers, there are so much that could be said, and maybe some stuff that just shouldn't be said about all the allegorical potential intent here about these characters. But [00:03:00] there's so much amazing stuff that happens in the opening of this, that's not just the setup, but it is its own lesson, and I'm real excited actually to talk about that with you before we even get into, like, all the good stuff that everybody expects that you wanna talk about. So we're gonna do it all. Tony Arsenal: Yeah. Jesse Schwamb: We're gonna do it all, but it'll take time. Tony Arsenal: Yeah. I'm interested to see if we're even on the same page about where to start reading, 'cause I, I think we might not be, and that's gonna be fun. So we'll, we'll let it fly and see what happens. It'll be our own little, uh, podcast game. Jesse Schwamb: But, uh, I think- Well, I mean, we're gonna be in Luke chapter 10, but I guess to your point, we should be starting in Luke chapter one to get to this. Yeah. Tony Arsenal: Exactly. But Jesse Schwamb: we, we do have to back up quite a bit, and I was gonna ask you about that. Yeah. But I, apparently we're just gonna play that on the fly and see where we go. Affirmations Denials Segment Jesse Schwamb: But of course, the Reformers had their five solos. Chalcedon had its, what, seven withouts. We've got opinions, and we're just as confident about ours, so of course it's time for affirmations, denials, where we affirm something that we think is good or awesome or [00:04:00] we wanna recommend, and we deny, again, something that is not so great or maybe just plain annoying. So before we talk about the Parable of the Good Samaritan, Tony, what do you got for us on this episode? Are you affirming with something, or are you gonna come in with a denial? Tony Arsenal: Well, I've got two affirmations. That's fine. One is just- I will allow it ... a declaration of joy, and one is, like, a real affirmation. I, I just can't... It would be remiss of me not to share with our podcasting family that my son August and my daughter Adeline, uh, joined the visible church today as- Hear, hear ... uh, non-communicant members. Uh, Augie and Addie were baptized on the 16th of August of 2026, uh, into the visible church, into the name of Jesus Christ. Uh, was, it was just a great service. Um, it's funny because I've been- been talking with Augie. One of the thing with toddlers when you're doing something big like this is you kinda have to talk about it and practice and rehearse, rehearse it and, and get them ready for it. And up until maybe, like, I don't know, three days [00:05:00] ago, every time it would come up he would be saying, "I don't wanna be baptized. I don't wanna be baptized." And, um, you know, I, I, I, you know, I don't wanna force him to do something, but also, like, I make him eat vegetables. But, um- ... he, I, I think it was nerves, and I think something clicked in his head and all of a sudden he was very excited to be baptized. So, um, it was great. We've been talking about, you know, what baptism is, God's promise to you that if you trust him he'll save you. And so today he- Right ... he was like, "God's gonna make a promise to me to save me." So he was very excited. Nice. And he did a great job just standing quietly and listening to the pastor talk. Uh, and Addie was, was, was just a beautiful little girl, and she, um, she loved it as well. So that's just a bonus affirmation. I don't know that I could get through a podcast without gushing over that. Glorify App and Devotionals Tony Arsenal: Uh, but the, the affirmation I have, uh, this is an, an app that I think some of our listeners may have heard of. Um, some may roll their eyes at it, to be honest with you. Um, I stumbled on this because, uh, you have an Oura Ring, don't you, Jesse? Jesse Schwamb: I do. Tony Arsenal: You [00:06:00] do, yeah. So for those who don't know, an Oura Ring is like a little wearable ring that's like a, almost like a fitness tracker, but it tracks biometrics, pulse rate, temperature, all these different things, sleep. Um, there's a startup, uh, that has been doing a GoFundMe or a funding kind of thing for, uh, what they're calling like a Christian version of an Oura Ring. So it does a lot of the same things, sleep tracking, basic biometric tracking. Hmm. But it also has like alerts built in, and it's tied into an app that they use for devotionals. So it'll, it'll remind you to pray. It'll remind you, you know, bring you to an app to do a devotion. But the app it uses is a standalone app that I looked up, and it's called Glorify. Have you ever heard of this app before this evening? I have heard of Jesse Schwamb: this, yeah. Tony Arsenal: So Glorify is just a small devotional app. Uh, it's not much different than you would expect based on the name. It is connected to this, uh, to this Glorify ring, which again is, is sort of like an Oura Ring tied into this app. But this app basically is, is [00:07:00] designed to help you complete short daily devotional exercises, and they're usually very brief. They're based on a very brief, um, a very brief passage of scripture. Today's passage, uh, c- there's a quote. So today's quote is from Dietrich Bonhoeffer. It says, "True love does not consist in finding the perfect person, but in faithfully loving an imperfect one." Not sure why this devotional app is using a romance, uh, quote from Bonhoeffer of all people. But that was today's. Um, and the passage is Proverbs 5:15-17. So it's a, it's a devotional based on two verses, which is fine. So you read the passage. There's a very brief devotional on that passage, and then sort of a guided prayer, and they have both premium and free models. The premium model includes like you can listen to the devotional, you can listen to the prayer. Um, but just for example, today's prayer, it, it's very simple. "Loving Father, thank you for, uh, thank you because you're faithful and unchanging. In a world [00:08:00] marked by broken promises, disposable relationships, you remain the same. Teach me to reflect that faithfulness in my relationships. Help me to love with perseverance, grace, and commitment following the example of Christ. Protect marriages, strengthen families, restore what needs healing. May every relationship be marked by respect, truth, and genuine love. Shape in me a heart of integrity that honors you in both the small and significant choices of life. In Jesus' name, amen." So I think what I love about this, and this, I mentioned last week that there was, this is kind of like, sort of like the fluffy evangelical devotions. Like- Right ... there's not a ton of like solid doctrinal meat- But like, it's still nourishing. And sometimes we need a little bit of help. Sometimes we don't know what to pray, we don't know what to read, we're not sure. Sometimes in, I think in our Reformed circles, we feel like if we're not reading large portions of scripture and reading deep theological treaties or long, complex devotionals, that we're really not doing anything, and that's just not the [00:09:00] truth. So I've been using this in addition to other devotional studies I'm doing. I don't do it every day. I mean, there's some like streak functionality, kinda like habit tracking type stuff that's built into it. Um, but it's nice. It's nice to be able to pick it up, read a very short scripture, a brief devotional thought, and then have some guided prayer. I know one of the reasons I don't pray as often as I ought to is because I struggle to know what and how to pray. So even having some written prayers, I mean, this is why the Psalms are good, things like the Valley of Visions are good. Um, having some pre-written prayers that you genuinely pray but you're not having to come up with in the moment can really help. Right. So the app is called Glorify. I know it's available on iPhone. I'm not sure about Android. I'm sure it probably is. I'm sure they wanna have a pretty broad ecosystem. Um, and, and it's good. Again, it's, it's not anything fancy. It's not anything like super technical. Uh, and as I kind of alluded, like some of it's a little weird. Um, I, I didn't read the proverb. I think maybe the proverb is about romantic relationships, why they're, why they're tying in that, um, Bonhoeffer quote in, in the prayer. [00:10:00] But, um, even that, like it's pretty innocuous. And the quotes, like you don't have to read the quotes. It's not like you have to have to do that. Um, you could jump in, just read the scripture or just read the devotion and just do the prayer and you would be fine. So check it out. It's called Glorify, available on iPhone for sure. I'm pretty sure it's on, on Android. And maybe it's something you add daily, you know, this kinda thing like you do when you're on the bus or you're waiting at the grocery store, something quick you can do when you might be wasting that time just sorta sitting around or scrolling Twitter. Again, Twitter's fine. You can use your leisure time as you see fit. But if you wanna fill it with something like this, something that is more spiritual, then this would be a good option to just add a little bit of, uh, a little bit of nourishment to your diet where you might not otherwise be getting it Jesse Schwamb: I have no proof of this, but I just keep saying it anyway. It might be that we're living in the golden age of really great- ... daily worship resources. Like, something to actually cultivate, not just, like, a devotional nugget, but something that actually leads you into a pattern and a habit of [00:11:00]worship, giving your attentive focus on Jesus. And I love that. So, uh, uh, 'cause I was just thinking, like, I was trying to look back on some of our past affirmations here. We've talked about the book Walking in Faith. I just gave everybody Awake My Soul last week. You're coming in with the Glorify app. I- we've talked about Dwell, if not recently, we've talked about that for some time. It's like a great Bible reading app, and there's lots and lots of new features, by the way, coming out on that- Yeah that are fantastic. And then, yes, all these other great prayers. I, I see, like, these books on prayer, like, actually, I'm sorry, like, prayer books, I guess, as, like, a great way to kinda... It's like a jumper for your car. You know what I mean? Like, just gets you started. What a, what a lovely thing to come into a place and have a launching pad. And I've been using a lot of Into His Presence, which is a collection of Puritan prayers, sometimes because, for instance, this just happened, where I wanted to pray for someone who was just going through a rough time, a good friend of mine. And I went to that place to kinda start and frame, knowing that I was gonna sit down with him and pray, how I might be able to do that well and [00:12:00] effectively. And these things are just, like, really phenomenal resources. It's just an amazing time to have all these things at our disposal. So that's another great option. It's, it's really more about, like you and I have talked about, Tony, like, whatever gets us into that pattern, whatever gets us, like, authentically experiencing under our own volition, coming in the discipline of sitting before God in daily worship with that expression being pretty broad in its representation- Yeah is to really include something of devotional time in the scriptures, memorization, metabolation, metabolizing. Metabolation, I'm just gonna make that up as, like- ... what happens when you, when you take the scripture and metabolize it into your own life. Meditating on it and, you know, again, maybe looking through the confessions and creeds that have shaped our distilled understanding of what the scripture teaches so that we're enhancing and edifying our mind. We're also engaging the heart, and then we're engaging God and ourselves in communication with Him through prayer. I'm all for anything [00:13:00] that gets us into those rhythms, reminds us of the importance of them, and like we talked about last week, makes it so that when we think about what it means to be married to Christ, so to speak, it's not just about whipping out some kind of marriage certificate to prove that, but that we actually have a frame and a behavioral pattern that fits a married person, that- Yeah how they act, how they think, how they behave, how they communicate, they're never too far away from their lovely spouse in some way or another. And so I think that these tools are great ways to get us exactly into that kind of mindset and practice. Tony Arsenal: Yeah, absolutely. And like I said, like, I think- In our Reformed circles, we can, you know, we, we tend to be maybe a little eggheaded, and we, we tend to be a little more intellectual and, and a little more, I don't know, studious. And there's nothing wrong with that. Um, but I think sometimes it can breed a sort of, uh, elitism and arrogance. Sure. Uh, this is a perfectly valid devotional tool. Yes. Mm-hmm. And, and I think, [00:14:00] you know, kinda like the old adage, like, well, what's the best translation of scripture? Well, whichever one you're gonna read. Exactly. Like, what's the best devotional tool? Whichever one you're gonna use, whichever one's actually gonna bring you into the Word, uh, on a, on a regular basis. Um, and again, like, two verses of the scripture is two verses of the scripture that you might- Right ... not have other spent time, otherwise spent time reading. And it really is short enough, and it saves your progress. Like, you can do, you can do the quote in the morning, and then you can check the scripture on the way to the, you know, the word work, on a stoplight or whatever. Um, if you have the, the paid subscription, you can listen to this stuff, you know, on the, the bus or whatever. Um, so check it out. Glorify app, they have a ring they're making. It's in funding, I guess, if you wanna check it out, you can check that out too. I am neither affirming nor denying whatever this Glory ring is, Glorify ring. But, um, but yeah, the app is great. The, the app is free, and it's, it's worth even just checking out and adding once in a while to your day Jesse Schwamb: The glory ring or the glorify ring sounds like almost too Tolkien, even for me Tony Arsenal: Yeah. Yeah. It's the one ring to rule all of your devotions. [00:15:00] Uh, and in the, and in the morning bind them. Jesse, save me from the trail I was about to go on, and, and I was gonna speak in the language of Mordor, I think, on accident. Uh, save us from this. What are you affirming or denying? Jesse Schwamb: That's Tony Arsenal: beautiful. Please tell me it's the language of Mordor. Elvish AI and Music Pick Jesse Schwamb: Uh, no, but can I just say at the risk of really taking us really far afield so early on, which is not necessarily off-brand for us, I have done this... I, I don't know if I should be ashamed by this or I should be excited by this. But- ... um, the Elvish tongue in the Tolkien universe- Tony Arsenal: Oh, no. ... Jesse Schwamb: is like, there's several... If you're super nerdy, you'll know there's like several different kind of iterations or formulas of it, and there's no, like, official language like Klingon, but there ha- it has been studied, and basically, like, it's kind of like the Eugene Peterson of the language. Like, there's, like, just kind of a dynamic equivalent or an expression of words. Anyway, all that to say- ... there's several languages that, uh, Microsoft Copilot will just not [00:16:00] translate because it says, like, "This one, this language doesn't actually exist. There's not enough for me to do anything." Let me tell you something. Tolkien Elvish is not one of those languages, and I actually built an agent, because I have a coworker who can, uh, who can appreciate all this stuff, that takes a text, translates it into this kind of academic high-level Elvish from Tolkien, and then translates it back to English. That makes anything you're saying way better and far more poetic and just absolutely amazing. So if you wanna have some fun, go and do that with whatever your favorite AI model is. Anyway, that's free of charge. Real quick, my affirmation is more music. It just turns out I've found this band, and I've been listening to them a lot. The band's name is Thronebreaker, which is just a phenomenal name, I think, for any group. Uh, it's amazing. Uh, th- this is... I'm gonna read you their description from Spotify. It just says, "Thronebreaker is Christian metalcore built for the bruised, the doubting, and the ones still fighting their way home." And what I've really been [00:17:00] loving about them is it is kind of like Wolves at the Gate adjacent. It's really lovely music. It is melodic, so it's, there's not just that there's that kind of hard edge, but that is present in it. But, uh, the music is really lovely and beautiful, and in part that's because they're going through this, like, drip of releasing music where they're taking, like, old hymns or maybe songs if you're of a certain age like I am of kind of childhood Sunday school- And they're taking the lyrics, not the melody, and they're reimagining them. So they have two versions of Jesus Loves Me that they just released. They have the old We're Gonna Cross, a song called Glory to the King Most High. These songs are just saturated with gospel. Like, they're just all power, all encouragement, and all authority represented in Jesus Christ. They're incredible, and I've j- where I've, what I've been really blessed by is these two versions of Jesus Love Me are just fantastic. Like, they're orchestral. There is a children's kind of chorus at one point, and it got me [00:18:00] singing that song again, and really, maybe to what you were saying before, Tony, like sitting in those three words, which are really phenomenal words to hear. And so I have been surprised at how moved I've been by what really I, I first understood, of course, as a children's song with simple truth that seems, you know, depending on how long you've known some part of the gospel, obvious. And yet I found them all new again, and a, a really lovely way of just sitting in the truth of God in music that I didn't expect to find. So if you're interested in any of that or maybe just curious of what it would sound like if a Christian metalcore band took Jesus Loves Me and turned it into their genre, then honestly you should just go check out Throne Breaker. I mean, you pretty much have to at this point. Tony Arsenal: I, I don't ever have anything to add to your musical affirmations or denials, 'cause I, I just don't. What I do have to add is that Throne Breaker actually sounds like some sort of really [00:19:00] amazing, like, mace-type weapon in Lord of the Rings. Yes. Jesse Schwamb: Yes, Tony Arsenal: it does. Or like a big hammer that a dwarf carries. And I would also like to say that if you ask Google Gemini to translate something into Tolkien English, it not only will do it, it will tell you how to pronounce it. Google Elf: A ava aini Ilai amel i trona se. Tony Arsenal: What do you think that was, Jesse? Jesse Schwamb: No idea. Tony Arsenal: First of all, that was elevated Quenya, a Quenya. Yes. Jesse Schwamb: Yes, that's Tony Arsenal: the one. Classic Quenya. Jesse Schwamb: Yes. Google Elf: A leta Ilai amel aima. Tony Arsenal: I would be willing to bet... Actually, let's do this. Jesse Schwamb: Ugh. Tony Arsenal: Uh, we don't give out prizes very often. Uh, I will say to anyone who can tell me what that is, the first person that emails, uh, or, or goes into the Telegram chat, we'll do this. We'll be professional podcasters and drive people to one of our channels. Here we Jesse Schwamb: go. Tony Arsenal: The first person who goes to our telephone, our Telegram chat and tells me what that [00:20:00] means, what that, uh, Elvish means, will get a Reformed Brotherhood T-shirt. Jesse Schwamb: Oh, that is big. Tony Arsenal: Yeah. Jesse Schwamb: That- Tony Arsenal: So I'm gonna, I'm gonna play it one more time. Jesse Schwamb: Okay, here we go. Everybody listen. Every- All right, pull over. Stop your vehicles. Here we go. Google Elf: A leta Ilai amel aima. Tony Arsenal: There it is, everybody. Jesse Schwamb: I'm not being a cry- I have a guess, but I, I, I wanna try to win the T-shirt, so I'm gonna- Yes ... wi- withhold. All right. Uh, yeah, that's, that's super fun. Did it, um... Did you also translate it back into English from that Tony Arsenal: just to see- No, I'll do that later, 'cause that would give away the, that would Jesse Schwamb: give away the prize. Yeah, it's, it's... We'll have to save that for next week, because that, that is the fun. It creates, like, what I was doing to, to have fun with this coworker is take very technical, like, work-related emails, and I would send it through. It would go through that iterative process, and I actually loved how it, it was talking. Like, it wa- this was an email about risk, and it, it gave, like, these beautiful grand metaphors that didn't sound corny or cheesy. That's the beautiful thing. That's amazing. It [00:21:00] was like true Elvish. Like, you were just like, "I wish I spoke that way all the time about, about risk." And it, like I said, it wasn't just like... You could, you could obviously throw something in and be like, "Make this Shakespearean," or, you know, "Make this, you know, sound like, you know, Milton." This is way better. This is way better, because it's not, like, actually trying to manipulate what you're saying. It's takes, like, the dynamic equivalent of what you said, then translates it back with way more kind of poetic infrastructure while maintaining, like, the essential meaning that you have. I'm, I'm selling this too hard. Everybody just has to go out and try it. So, all right, you know what's at stake here, but here's how you have to win this. If you want a chance, if you want a chance at winning this, you gotta go to t.me/reformedbrotherhood, t.me/reformedbrotherhood, and that link will take you to the Telegram app and our little corner of it, and you're gonna find there's a bunch of chats there. You gotta go to the affirmations or denials chat, and then you gotta put in what is the translation of what Tony just played.[00:22:00] I just love... Isn't it amazing, though, that, like, y- as you discovered, there's more than one version of Elvish available? Yeah. And they do differentiate between the various kinds. This is a big deal. I learned there are actually scholars who have, like, again, filled in kind of like the details of the language- Oh, yeah taking as a basis what Tolkien had there. Yeah. So I think that this is the best. We couldn't have conceived of this if we'd actually tried and planned for it, so- Tony Arsenal: It's true ... Jesse Schwamb: it's just better that it all happened in, in real time. It's true. And, and speaking of which, I think now we get to have the fun of figuring out, uh, where in Luke chapter 10 are we gonna begin? Or should we just start in Luke 1 and just let's see how far we can get reading Tony Arsenal: in this- I could have, I could have Google Gemini read it in elevated Kenya, Quenya I did try to get it to put it in Sindarin, and it wouldn't do it for some reason. I'm not sure. Maybe this anti-Sindarin bias in Gemini, Jesse Schwamb: man. Disappointing. Tony Arsenal: It's disappointing. Jesse Schwamb: Dis- disappointing. So let's kick off some Good Samaritan talk, which again, I think is gonna take us [00:23:00] through maybe in the next couple of conversations, in part because, like I said, we're not even gonna start at, uh, verse 25 because there is so much more that needs to be said, I think, before that. Tony Arsenal: Yeah. Yeah. I, I think actually the proper place to start this, and I, I'm guessing Jesse probably, whether he was there or not, he probably figured out where I was going, uh, over the course of the last 20 minutes or whatever. Um, I actually think the proper place to start, at least one of the proper places to start, is in verse 21. Yeah. Um, and I- we'll talk about why that is. And I'll... I'm gonna read here, um, 21, uh, through the end of the parable. Uh, and this is Jesus talking. He says in this, uh... Well, it, this is, um... Yes, uh, I'll just read it here. "In the same hour He rejoiced in the Holy Spirit and said, 'I thank you, Father, Lord of heaven and earth, that You have hidden these things from the wise and understanding and revealed them to little children. Yes, Father, for such was Your gracious will. All things have been handed over to Me by My Father, and no one who knows who the Son is except... No, no one knows who the Son is [00:24:00] except the Father, or who the Father is except the Son, and anyone to whom the Son chooses to reveal Himself.'" Then turning to the disciples, he said privately, "Blessed are the eyes that see what you see. For I tell you that many prophets and kings desired to see what you see and did not see it, and hear what you hear and did not hear it." And behold, a lawyer stood up to put him to the test, saying, "Teacher, what shall I do to inherit eternal life?" He said to him, "What is written in the Law? How do you read it?" And he answered, "You shall love the Lord your God with all your heart, with all your soul, and with all your strength, and with all your mind, and your neighbor as yourself." And he said to him, "You have answered correctly. Do this and you will live." But he, desiring to justify himself, said to Jesus, "And who is my neighbor?" Jesus replied, "A man was going down from Jerusalem to Jericho, and he fell among robbers who stripped him and beat him and departed, leaving him half dead. Now by chance a priest was going down that road, and he saw him and passed on the other side. So likewise a Levite, [00:25:00] when he came to the place and saw him, passed by on the other side. But a Samaritan, as he journeyed, came to where he was, and when he saw him he had compassion. He went to him and bound up his wounds, pouring on oil and wine. And he set him on his own animal and brought him to an inn and took care of him. The next day he took out two denarii, gave them to the innkeeper, saying, 'Take good care of him. Whatever you, whatever more you spend I will repay you when I come back.' Which of these three do you think proved to be a neighbor to the man who fell among the robbers?" And he said, "The one who showed him mercy." Jesus said to him, "You go and do likewise." Jesse Schwamb: I think you're right, of course, to back us up into verse 21 because I don't want to keep saying it's always a setup, but Jesus is certainly giving us like the right context in which... Well, Luke of course is the author here and as he's explaining the teaching of Jesus, he does so well to start out with some irony that we don't realize is gonna be ironic until we get to the, to verse 25 [00:26:00] when we realize who's testing Jesus, who's setting this all up. So this idea that the Holy Spirit, everybody rejoicing in the Holy Spirit and the knowledge and the wisdom, the intelligence that's revealed through the Holy Spirit to all of these lesser people and in particular here emblematic the infants That here we have kings and rulers, and in this case, this beloved scholar of the law, who all have this adventure in missing the point. They think, in fact, they're looking for the one who is to set them free, and they can't even see that it's Him who is before him. And yet, incidentally, God has already revealed all these things to the lowest, to the ones who are the most humble, the meek, the mild, the down and outs, the ones who are weak by the view of everybody else. And so it's amazing that if we just kinda, again, like blow past it into, like, just all the characters, we don't see that the teaching starts actually well above this, that even everything we're about to understand, that unfolds in our lives, ev- every spiritual incarnation and insight that we have [00:27:00] first starts with God himself in his revealing it to us both in his general revelation, but of course, in the specific revelation of his teaching. So I like that you started us there, because I, I'm with you. That's where this whole thing launches off, right? Tony Arsenal: Yeah. Parables Reveal and Conceal Tony Arsenal: Yeah, and as we come into when we very, like very start of this, uh, series, the, the parable series, Jesus sort of embeds a theology of parables into this introduction, right? Or I should say Luke does. But this, uh, this is written a- as though all of this is occurring as sort of one event. Right. And likely it was, right? So sometimes, uh, in the Gospels, events are kind of, like, moved next to each other for thematic reasons. It's possible that that's the case. It seems like this may have actually just been one, one teaching, and I'll, I'll talk about why that is in a second here. Um, but at the very least, this is placed next to each other in the Gospel almost as, like a, "Here's the theology of parables. Now, here's actually that happening in real [00:28:00] time." Jesse Schwamb: Yes. Tony Arsenal: And then also, like, a parable kinda demonstrating it, right? So the theology of the parable here is that there are many prophets, kings who desire to see what it is that, that, uh, uh, the disciples are seeing, right? And all things have been handed over to the Father or to, to the Son, by the Father, and no one knows who the Son is except the Father. No one who knows who the Father is except the Son, and anyone to whom the Son chooses to reveal, right? So the, the theology of parables here presented in Luke is that the parable itself is being used as a way to reveal the Father and the Son to those whom the Son chooses to reveal it to. The Lawyer as the Fool Tony Arsenal: And that leaves us with this lawyer, um, sort of playing, playing the fool in almost like a dramatic sense, right? In a lot of drama, there's kind of like the fool character who's sort of like the foil or the idiot of the thing who's, who's unaware and is almost like made an example of, right? Um, I, I can't think of any examples off the top of my head, but there's often a character in a play who's like, uh, it's [00:29:00] almost like the opposite of the everyman, right? The everyman in a, in a play- Right ... or in a movie is sort of like the outsider who things gets explained to, and he's sort of the proxy for, for the audience. Um, I think like, um, Hawkeye in Avengers is kind of the everyman. He's sort of just like this regular dude swept up in this thing, and oftentimes he's the one that, uh, the big characters are explaining things to. And really what that is is the big characters are explaining that to the audience through this proxy. There's also this concept of the fool in a lot of these plays or movies who's sort of like the dummy, the idiot of the play, who things are explained to, and it's still a way to explain it to the audience, but the character doesn't get it. And so that's kind of, kind of the role that this lawyer is playing in this, this narrative here. He, he steps forward. He's like, "What must I do to inherit eternal life?" Jesus answers his question, and then in this like sort of like stunning moment of, like unawareness, he's trying to justify himself. He says, "Well, who is my neighbor?"[00:30:00] As though that's a question that needed to be asked, right? I think, like, we sort of think of it as like, "Oh, yeah, that's a valid question." I actually don't think it is. Like, it's pretty obvious, in the Old Testament at least, who your neighbor is. It's the people who live immediately with you. It's the other people of Israel. It's the people in your immediate concentric circles, the people you have direct access to. Um, and so then Jesus explains it through this parable, and whether or not he gets it at the end, I guess is maybe a little bit unclear. We can talk about that as we get there. But at least in the beginning, he's portrayed as this sort of, like, fool who doesn't understand what Jesus is saying, and then this parable is taught. So it's this theology of, um, revelation to those whom it is intended to, and further obscuring from those it's intended not to, not to illuminate, which is identical. Uh, maybe it's a different flavor of the same thing, but it's the same thing as what Matthew had and what Jesus taught- Right ... in Matthew with the parables. Jesse Schwamb: Right. It definitely is, again, illustrating, again, God's divine prerogative. I think you really have to do a lot of theological gymnastics [00:31:00] to try to work yourself out of a place here that says, like, "Well, this, this knowledge is accessible to all people." Tony Arsenal: Right. Jesse Schwamb: That if somehow we just work hard enough, study hard enough, come even before God with the right attitude or do the right things, that somehow all this will be made plain to us, and that's certainly not the truth here. In fact, again, the ironic setup is you have this lawyer asking this question, which creates this strange contrast because here's a man trained in the law, and he approaches the very wisdom of God to test him while the little children already perceive what this fool cannot. So it's irony upon irony, and then I, I like what you're saying. I think, and we'll get to this to anticipate a bit, I'm reading this as he's hoping that the answer to whom is my neighbor, just like he- he's received the affirmative from Jesus saying, "Yes, you understand. Go and do these things. This is life," and we'll get to all of what that means, I think, as well in terms of the covenant of works and the covenant of grace. But I think he's hoping that the definition of neighbor is gonna mean that he has [00:32:00] already accomplished the thing then, so that if there's somehow- Yeah ... he could just set the right boundaries. He could say, "Ah, yeah, I'm already good then, Jesus. I already, already did all that stuff." So- It's wild to me that it, it all starts with, of course, like some kind of scribal specialist in the Torah, of course, likely some kind of Pharisee by theological alignment. And as I'm looking at the notes here, what I find particularly stunning as we start this out is that Luke, of course, is able to speak several times in this parable to the intent. And so he says right away with great kind of fanfare and description that the intent here from this scribal Torah person was to test or to tempt, which is the same verb used of Satan's temptation of Christ and of Israel's testing of God in Deuteronomy 6, which of course Jesus is gonna quote here later on. So it's not, of course, like sincere inquiry, like you're saying. It, it is like adversarial probing. It is like really profound setup. It is dripping with like [00:33:00] ulterior motive. It's seeking to expose Jesus as either like heterodox or as diminishing the law's demands. And I think we've talked about this before, so Tony, correct me if I'm wrong, but I'm pretty sure in one of the previous parables we talked about sometimes how these get set up with this kind of weird like oxymoronic setting. Inherit Eternal Life Debate Jesse Schwamb: So like this question of se- uh, uh, itself, what shall I do to inherit eternal life? Tony Arsenal: Yeah. Jesse Schwamb: It's like more than just theologically revealing. Biblically it's self-contradictory, 'cause of course like we talked about inheritance, I think actually when we went through the, the parable of the prodigal. By definition, that's received, of course, on the ba- basis of relationship or promise. It's not earned by performance. And if the inheritance comes by a law, it no longer comes by promise, right? I think that's like Galatians. So the lawyer's question already portray- portrays like some kind of weird works righteous paradigm. E- even if you think he's really after trying to understand the true intent of God's heart [00:34:00] behind the law, he is assuming at least in this question that eternal life is some kind of wage that he can earn rather than a gift to be received by grace through faith. And that's a fundamental error that the entire subsequent exchange, including the parable, is designed to expose. It's both, like you're saying, Tony, he has not learned yet what it means to be in the kingdom of God. He's outside of that, and so he's trying... Now Jesus is bringing in this corrective action, as it were, set up in a story, but he's gonna turn the law on him, which, which I don't wanna get too excited about that yet. But he's... But essentially, here we have somebody who's the expert in the law trying to leverage the law by way of force against the one who he does not understand has all leverage and authority over him, and is in fact the law giver himself So he's gonna, Jesus is gonna drive him to see his own ability to keep the law that he claims to honor, and that's more than just brilliant. This is what the law does. You do not wanna pit the law against the one who has given the law, the [00:35:00] one whose character is represented in the law, because you're always going to get owned, and you'll get owned before you realize you've just gotten owned on multiple levels, and I think that's what basically unfolds here. Tony Arsenal: Yeah. Yeah, I, I have a little bit of a different take on the, the word inherit here. Um, I don't think what you're saying is wrong, um, but I think there's a little different flavor here, and actually, I, I think it, it still sort of propels us forward to the conversation we have to have, um, about the law and the gospel and the covenant of works, the covenant of grace. The, the Greek that lays under this word is, uh, it's a compound word of the word for, like, lot or portion and the word for law. And so, so the, this force of the word is more along the lines of, like, what shall I do to have a legal right to eternal life? Like- Right ... inherit, I think we hear inherit, and we think of, like, um, like what you get when someone dies, and so, like, obviously there's nothing you do to earn it, and that's certainly an element of the way this [00:36:00] word is used in some instances. I think reading this and kind of how, how the rest of the text plays out, this lawyer is coming forward and he's like, "What do I need to do to have a rightful legal claim to eternal life?" Right? We might even be able, and this is where it comes into the covenant of grace, covenant of works k- kind of paradigm. We might even be able to say that what this lawyer or this person comes forward to ask Jesus is, how do I gain, how do I gain the benefits of the covenant of works, right? Jesse Schwamb: Right. Tony Arsenal: Yep. That's language that was developed later that's not, not, like, biblical language in terms of, like, the actual language within the text, but that's the force of what he's saying. What must I do to be a rightful legal... Uh, what must I do to have a rightful legal claim on all of the blessings of the covenant of works, is really the question that's here. And so Jesus' answer is so instructive- Right ... 'cause what he says is, "Well, what's written in the law?" Like, he, he basically says, like, "Well, you should be able to tell me, teacher- Exactly of [00:37:00] the law, like, what, what needs to happen there." And there's an assumption on Christ's part that, like, there is an answer. I think sometimes, sometimes we, we, uh, we make an error in thinking that the covenant of works was never attainable, that it's somehow this, like, um, it's almost like a black box. Like, nobody could know what we have to do to, like, obtain eternal life. That's absolutely not the assumption Jesus makes. Jesus not only knows that there's an answer, it's such a straightforward answer that he expects this scribe to be able to answer it, right? And the scribe can, right? The scribe says, "Well, you shall love the Lord your God with all your heart, your soul, your mind, your strength, and your neighbor as yourself," right? The summary of the law. Just good old classic Westminster larger, shorter catechism. Where's the law summarily comprehended? Summarily comprehended in the Ten Commandments. And then, then again, I don't know the questions exactly, but then it also, like, says, like, "Where does Christ summarize this?" Well, you should love the Lord your God, and you should love your [00:38:00] neighbor as yourself, right? Covenant Works and Grace Tony Arsenal: So the, the lawyer comes forward and says, "What do I need to do to have a legal right to all of the blessings of the covenant of works?" Christ says, "Well, what do you think?" He says, "Well, you obey the entirety of the law." And he says, "You've answered correctly. Do this. Obey the entirety of the law and you will live." So the parable itself doesn't necessarily speak to this law, gospel, covenant of works, covenant of grace paradigm. The, the parable is used to show that not only does this lawyer know what is required of him, but that he won't do it. Jesse Schwamb: Right. Tony Arsenal: And I think that's really key, because even in the parable, within the parable itself, there are these figures that know what they should do, right? I, I think, um, we'll get into it, but there's a lot of ink spilled on almost like, um, explaining [00:39:00] why the priest and the Phar- phar- and the, the Levite almost like did the right thing by going to the other side of the room, and it points to like, well, their priestly and Levitical responsibilities, if they touch a dead body, like they can't do those things, and those things are so important. Like, there's a lot of ink spilled trying to almost explain why what they did is right, when the point of the parable is that actually we all know what the right thing to do in that sense was. And even the most righteous people in the mind of the hearers, the Levites and the priests, the most righteous people, even they don't do what they're supposed to do. Jesse Schwamb: Right. Tony Arsenal: This, this paradigm, this gospel law paradigm, law gospel paradigm, this covenant of works, covenant of grace paradigm, is so baked into the very like fabric of, of human thought that it's just there. And Christ takes this time to point out to this lawyer, like, "You know what's expected of you." And so that's why the phrase desiring to justify himself is so key [00:40:00] here. I actually think that the, the, the I don't wanna go so far as to say, like, that this person was regenerated in the midst of this conversation, 'cause I don't know that. But I actually think that there's a forward movement of this lawyer as he interacts with Christ that is optimistic. I'm optimistic about it, right? Right. He starts out trying to test Jesus, then he star- then he moves to having a desire to justify himself. I think we hear that, we read that, desiring to justify himself, we automatically think that that's a negative thing. But if we think about justifying himself in terms of what he's talking about, how do I fulfill the obligations of the covenant of works, that's not a bad thing to wanna do. Right. It's not bad to wanna obey God's law and to lay claim to His promises. It's a misguided notion of something we can't accomplish, but in itself, desiring to justify himself is to desire to fulfill the obligations of the covenant of works. That's not necessarily a bad thing. And so I think this is a merciful, a merciful [00:41:00] teaching on Christ's part. He's trying to instruct this guy to say, "Look, you can't do it. And even if you could do it, you wouldn't do it. So let's, let's talk about mercy instead and what that looks like." And that's where we get to kind of the end of the, uh, the end of the parable. Jesse Schwamb: And again, we have to remember that we know that the intent here is actually to test or try Jesus, so He's certainly being merciful by using this opportunity not to just put him on blast, but to actually provide true instruction. And of course, like, that was, to some degree, this turning the question back would've been, like, a rabbinic pedagogical technique, but theologically, this is what floors me, is from the jump, Jesus refuses to let this man treat Him merely as one more voice among competing rabbis. Yeah. Instead, He holds that lawyer to the standard of God's own revealed word by, like you said, asking not just what does it say, but how do you read it? Mm-hmm. He's pressing not just for, like, some kind of recitation, but for the lawyer's own understanding and application, and Jesus is gonna hold him [00:42:00] accountable to his own hermeneutic. So by, by the time we get the answer, we know as readers, and all those present would've understood, he already knows the right answer, and he's not ignorant to God's requirements. He already summarizes the whole moral law correctly, encompassing both tables of the Decalogue. And so I think that does lead us then to this statement that we probably should spend a little time on, like, do this and you will live, like you introduced for us. Like, what does that even mean? Because i- it's not, like, in my view It's not like a Pelagian or Arminian concession that law keeping actually saves. I mean, it is the covenant of works principle stated truly inexorably that the law as law does promise life to perfect obedience. But that's the exact problem. I, I like what you said that it's not as if we can't understand what it would be to comprehend or contemplate this perfect law and what it means to fall under the covenant of works. It's just that he also presents for us at the same time this covenant of grace in which life is [00:43:00] granted freely through faith in the mediator who alone fulfills all of these laws' demands. So it's wild in this back and forth that's happening here where it's... I don't even know if it's fair to say this is like the most incredible subtext ever. I'm imagining trying to process this in real time and realizing everything that's being said, not just listening to what's being said and like the technical answers going back and forth. But I think like you said, that the Spirit even here is at work, I would like to believe, in the life and at the heart and the mind of this lawyer who's bringing forward this question with nefarious intent first to test and to undermine, and then is being drawn in almost inexorably into this debate to more profound understanding about a covenant based on works that cannot be accomplished, uh, in perfect obedience except through the mediator who organizes and distributes liberally this covenant of grace to his children for whom he has accomplished at least passively and then actively in his obedience in life and death. And so Jesus' reply is, I [00:44:00] think, thus a very genuine like if that functions to expose an impossibility. I, I don't think he's teaching salvation by works here, of course. He is holding out the law's own terms so that the lawyer and everybody else listening, and even us as well, can discover through this narrative which is about to happen the impossibility of self-produced righteousness, which again is what this gentleman is theologically all about. He's trying to justify himself. And that is precisely the pedagogical strategy like Paul uses later when he systemizes all of this by saying that the law was our guardian or school master until Christ came in order that we might be justified by faith. I think- Yeah ... and it's only because God is good to us and we might sit in some of this teaching, I think this is all in play. So, so I ask you, like, have I gone too far with all this? Like, how much do you think in the real time was being processed? And maybe that's a horrible question to ask because we know the Spirit does this work of illumination and enlightenment, and we're on the other [00:45:00] side of this and have this time to sit and to kind of parse and to really kind of just be pickled in all of this. But there's so much happening here, right? Tony Arsenal: Yeah. Yeah. Uh, maybe I'll answer the question a, a little bit of a different way. I think, um- We often can think about Old Testament religion, if we wanna kinda call it that. We think about Old Testament religion as though it was totally uniform and, um, entirely legalistic. Right. Uh, my- the, the listener is gonna panic a little bit when I say this, so please don't freak out, but I, I think N.T. Wright, uh, and some of the new perspective on Paul stuff is a, a little bit helpful in this, in that it gives us a foil to sorta push against. Yes. The new perspective on Paul is this idea that, um- Paul was not saying that Judaism was legalistic and Christianity is a grace-based religion, right? He, m- [00:46:00] um, N- NPP is not, is saying, um, Paul was not correcting New or Old Testament religion. And where they go wrong is that they say that Paul actually retains this concept of covenantal faithfulness, covenantal nomism fidelity. Uh, where I think, where I think they're right is that this idea that, like, the Old Testament religion is entirely legalistic and Paul was just sort of correcting that, I think that's way too simplistic. And the reason I say that is that the Mosaic Covenant for, you know, w- and predominantly this podcast is coming from a sort of Westminster Confession of Faith Presbyterian perspective, give or take, right? The, the broad Reformed tradition would say that the, the Mosaic, uh, covenant, the Davidic Covenant, all of the covenants of the Old Testament, and we can break them up in all sorts of different ways, but all of the covenants of the Old Testament, [00:47:00] um, with maybe the exception of the Noahic Covenant, and there's some debate about that, all of those are They're not just, like, supporting structures for the covenant of grace, but they actually are the covenant of grace in various administrations. If that's true, and of course we believe that it is, if that's true, then the people of those covenants understood that on some level. Right. Right? So to think that, like, people under the administration of the covenant of grace somehow thought that they were operating under a legalistic framework doesn't make any sense. Jesse Schwamb: Yeah, Tony Arsenal: that's true. So, so where I think that applies here is I think this person coming forward, it's not as though the concept of the covenant of grace... Again, that's language that we would develop later, but the concept that God graciously saves His people by the counsel of His own will, apart from their works of righteousness, apart from their meritorious effort, that God [00:48:00] simply extends His grace and conveys the cov- the blessings of the covenant of works to those who trust in the mediator, those who trust in the one to come, the, the forthcoming serpent-crushing seed, right, if you wanna use- Right language from Genesis 3. The, the idea that God simply graciously conveys the blessings of the covenant of works to those people Um, that's not something that's alien to the Old Testament, right? It's not alien to the, even to the Mosaic economy. The most law-based of all of the Old Testament, um, covenants, even that starts with the concept that these people are God's people who he redeemed out of Egypt, right? Right. The redemption out of Egypt comes before the giving of the law, and the giving of the law is a result of the redemption out of Egypt. So to think that this lawyer comes forward, and again, this had been sort of corrupted and distorted and had become a very works-based, uh, [00:49:00] meritorious-based understanding. But the idea that this framework of a covenant of grace is totally alien to this guy just doesn't, it just doesn't, I think it doesn't play. And so I think rather than us read this as I think sometimes we do, of Christ as kind of like giving this guy, trying to give this guy an entirely new paradigm, or like the rich young ruler is very much a parallel kind of situation. We read this, this guy comes forward, he's like, "What do I gotta do to earn eternal life?" Christ is like, kinda basically says like, "Well, you dum-dum, you can't. And I'm gonna demonstrate for you that you can't by- Right ... taking sort of like this situation that you can't possibly believe that you fulfilled and telling you to fulfill it." That's the outcome of this. We'll get to that when we get to the end of the parable. Um, he's not trying to give them a new paradigm. He's trying, in my opinion, he's trying to sort of reorient them back to the true paradigm of grace that is present under all of the Old Covenant administrations. So it's not so much a matter of like [00:50:00] developing a new framework and impli- like imposing this new framework on this guy. It's really trying to say like, "Listen- Think about this for a second, dude. Think about this, right? Think about the fact that, yes, you know you have to love the Lord your God with your whole heart, your whole soul, your whole strength, your whole mind, and you have to love your neighbor as yourself, right? You've answered correctly. If you can do those things, you will live. With the subtext, which I think is what you're getting at, the subtext of, like, and of course you cannot possibly do those things. Right. Right. So what's the alternative, my friend? The alternative is not justifying yourself by somehow identifying who the person is that you have to love the most. The, the, the, um, the... Well, we'll get this when we get to the parable itself, but the, the alternative is... This will be interesting, 'cause I'm not sure that we... I don't know where you are on this, but, um, the alternative is that there's someone out there who shows us mercy. [00:51:00] Right. There's someone out there who takes care of our need despite our total inability to do so. Jesse Schwamb: That's right. Tony Arsenal: That's the alternative to the covenant of works, is the covenant of grace. I m- maybe I'm, like, hinting at it too much, so I'll just say it. Like, Jesus is the Good Samaritan, right? Like, there's something for us to learn about our own justification here and our own- Right ... like, um, our own need to be merciful, to treat people as our neighbors. But just like we talked about when we talked about, like, what does the least of these mean, this parable, uh, I'm totally, like, burying the lede for next, next week, but that's fine. This parable is not primarily about us figuring out how to do mercy ministry. Right. Like, that's important. It's probably an outcome of this. It's probably something for us to think about. But really, this is actually Christ saying, like, "Hold on a second here, dude." Like, "Let's just think about this." Do you need someone who is going to tell you to pick yourself up off your bootstraps and cross to the other side of the street and leave you to [00:52:00] your own devices? Or do you need someone who's gonna throw you on their donkey, who's gonna bind up your wounds, who's gonna pay the innkeeper, and is gonna pledge to play- pay everything that is owed for your salvation? Right? That's not too on the nose here, I think. Right. And, and I really look forward to, like, unpacking that, although maybe we don't need to now, but I think, like, this parable is so much more about how salvation works than it is about, like, what it means to have a good neighbor and to be a good neighbor. I think we get bogged down in that, and I just am really excited to talk more about, like, what I think this parable actually gets at. Jesse Schwamb: I agree, and it's happening in the contex
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Host: Dan Panetti As I talked about in the podcast, I'm reading Flowers from a Puritan's Garden by Charles Spurgeon where Spurgeon is diving deep into the illustrations of the great Puritan pastor and writer Thomas Manton. I've enjoyed so many of the great lessons that Spurgeon has shared in this book and I want to share them with you as you continue to mature as a godly man! I can't encourage you enough to be reading good books as part of your growth plan - God's Word is first and foremost, but make sure you are adding some other great books to challenge and encourage you in your walk! T4M guys - just a reminder that Training4Manhood is a non-profit, 501(c)(3) ministry and you can make donations either via Zelle (info@training4manhood.com) or by visiting the Training4Manhood website.
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What did the Puritans really believe about the Old Testament, Mosaic law, Jews, and Israel? In this episode of the Biblical Mind Podcast, historian Dr. Yisroel Benporat explores the fascinating and often misunderstood relationship between Puritan theology and the Hebrew Bible.Benporat explains why Puritans attempted to apply biblical judicial laws to early American society, including laws concerning adultery, the Sabbath, and criminal punishment. He unpacks the distinction between moral, ceremonial, and judicial law and shows how Puritan thinkers wrestled with the relationship between the Old and New Testaments.The conversation also challenges the popular myth that Puritans were essentially “quasi-Jews.” Although Puritans were deeply fascinated by Hebrew Scripture and Jewish texts, their views of contemporary Jews were shaped by Christian supersessionism and a strong desire for Jewish conversion.Finally, Benporat examines Puritan eschatology and the restoration of Israel, exploring why some scholars see connections between Puritan thought and later Christian Zionism. The episode concludes by considering what Puritanism can teach us about biblical interpretation, Christian nationalism, theocracy, Jewish-Christian relations, and the enduring Hebraic roots of Christianity.For Dr. Yisroel Benporat's website Click HereHelpful Resources: "How Far Moses Judicialls Bind Mass[achusetts]" (ca. 1643), "John Cotton's Treatise on the Duration of the Lord's Day" (1611) , "Legislating the Lord's Day"Contact us at The Biblical Mind: Click HereWe are listener supported. Give to the cause here: https://thebiblicalmind.org/give/For more articles: https://thebiblicalmind.org/Social Links:Facebook: https://www.facebook.com/HebraicThoughtInstagram: https://www.instagram.com/hebraicthoughtThreads: https://www.threads.net/hebraicthoughtX: https://www.twitter.com/HebraicThoughtBluesky: https://bsky.app/profile/hebraicthought.orgChapters:00:00 Introduction to Puritans' biblical interpretation02:26 Yisrael Ben Parat's interest in Puritan New England03:26 Puritan laws: adultery and capital punishment06:46 Sabbath laws and biblical prohibitions08:17 Puritan use of scripture as political model11:36 Puritan views on Sabbath and Old Testament laws14:29 Categories of Mosaic law: moral, ceremonial, judicial16:21 Puritans' application of judicial laws21:13 Hermeneutic of continuity and abrogation in Puritan law24:10 Puritans' view of Jews and anti-Semitism27:29 Replacement theology and Puritan eschatology36:55 Puritan eschatological visions and Christian Zionism44:40 Puritans' objectification of Jews and cultural views49:36 Modern resurgence of Puritanism and its implicationsSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.
Jonathan Healey, The Blazing World: A New History of Revolutionary England, 1603–1689. This segment details the rise of the New Model Army, a professionalized force led by Sir Thomas Fairfax and the committed Puritan Oliver Cromwell. Following the decisive Battle of Naseby in 1645, the King's forces were routed. Internal debates emerged over the future of the nation, notably the Putney Debates, where radical Levelers argued for manhood suffrage against Henry Ireton, who favored property-based voting. After Charles made a secret treaty with the Scots, leading to a second civil war, Ireton and other radicals concluded that the King must be tried for treason to ensure public safety. (5)1650
Jonathan Healey, The Blazing World: A New History of Revolutionary England, 1603–1689. In 1649, Charles I was tried and executed in public, a shocking event that horrified European monarchs. The segment explores the establishment of the Protectorate under Oliver Cromwell as Lord Protector. John Lambert drafted the Instrument of Government, England's first written constitution, which included checks and balances and religious protections for Protestants. Although Cromwell refused the crown, his rule relied on military strength and the imposition of Puritan values, such as banning Christmas celebrations. Upon Cromwell's death in 1658, his son Richard failed to maintain control, leading the nation back into political chaos. (6)2650
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