Podcasts about Puritans

David N. Gellman interviews Nicholas P. Wood on Let the Oppressed Go Free: Abolitionism in Colonial and Revolutionary AmericaIn Let the Oppressed Go Free, Nicholas P. Wood presents the opponents of slavery who sustained and expanded the antislavery movement during the American Revolution in the face of widespread hostility. These early abolitionists were inspired by antislavery theology: the view that slavery was a sinful form of oppression that would provoke God's wrath against slaveholding societies. These principles were first advanced by a handful of Quakers and Puritans as early as the 1600s, but they did not become widespread until the second half of the eighteenth century. Quakers embraced antislavery theology during the French and Indian War, which they interpreted as divine chastisement for the sin of colonial slavery. Citing the prophet Isaiah, they pledged to please the Lord by letting the oppressed go free.Antislavery theology became even more prominent during the American Revolution. When Parliament provoked an imperial crisis in the 1760s, abolitionists argued it was further evidence of God's anger over slavery. The outbreak of war in 1775 made these arguments increasingly persuasive. Let the Oppressed Go Free demonstrates that antislavery activism during the Revolution by Quakers, African Americans, and evangelical patriots was more sophisticated and influential than historians have recognized. The northern states that began abolishing slavery during the Revolution did so in response to tenacious agitation and generally described their actions as designed to earn God's blessing.Let the Oppressed Go Free challenges many common assumptions about abolitionism and the American Revolution. Wood demonstrates that religion remained central to abolitionism rather than being displaced by “secular” arguments about natural rights. And whereas some have argued that the Revolutionary War hindered antislavery progress and fueled racism, Wood shows that the war accelerated reform. Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

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.

A witch's potion and a nasty rumor shouldn't be enough to kick off centuries of drama, but when the Puritans are involved, all bets are off (but deals with the devil are on).  Find out the true origin story of the Shadyside curse in Fear Street Part Three: 1666 (2021).***CONTENT WARNING: discussion of homophobia, hangingFollow us on Instagram at @thewhorrorspodcastEmail us at thewhorrorspodcast@gmail.comArtwork by Gabrielle Fatula (gabrielle@gabriellefatula.com)Music: Epic Industrial Music Trailer by SeverMusicProdStandard Music License Sources: “Fear Street Part Three: 1666.” Wikipedia. https://en.wikipedia.org/wiki/Fear_Street_Part_Three:_1666   “Fear Street: Part Three - 1666.” IMDb. https://www.imdb.com/title/tt9701942/  “Fear Street Part 3: 1666 (2021) KILL COUNT” YouTube, uploaded by Dead Meat: 5 Sept. 2021.  https://www.youtube.com/watch?v=L1A9A_shNV0   Jorge, Marina Soler, and Ana Karolina Aparecida Alves da Silva. "The Slasher Trilogy Fear Street in a Comparative Perspective: Between Intertextuality and Diversity." Comparative Cinema, vol. 13, no. 24, 2025, pp. 67-91, https://doi.org/10.31009/cc.2025.v13.i24.04 

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

The puritans on marriage and child rearing l Joel Beeke l The Puritan Conference l 25 August 2026

The puritans on marriage and child rearing l Joel Beeke l The Puritan Conference l 25 August 2026

William Shakespeare by Jennifer Bassett单词提示1.Puritans 清教徒原文Chapter 1: Toby remembersMy name is Toby.I'man old man, 83 this spring.My house is right in the middle of Stratford upon Avon, and I can watch the street market from my window.But I live very quietly now, I'm just an old man sitting in a chair.I once knew the greatest man in England for 30 years, I was his friend.I worked with him in the through the good times and the bad times.He was a good friend to me.He was also the best playwright, the best poet that ever lived in England.Will Shakespeare was his name.I saw all his plays in the theatre.People loved them, they shouted, laughed and cried, ate oranges and called for more.All kinds of people, kings, queens, princes, great lords and ladies, poor people,the boys who held the horses, everyone Will Shakespeare could please them all.He put me in a play once.Well,he used my name Toby.Twelfth Night was the play I remember.Sir Toby Belch, he was a big fat man who liked drinking too much and having a good time.Queen Elizabeth I, watched that play on Twelfth Night, the sixth January 1601, she liked it too.Will's dead now, of course.He's been dead more than 30 years and no one sees his plays now.The Puritans have closed all the theatres.There's no singing, no dancing, no plays.It wasn't like that in my young days.We had a good time in London, Will and I.I've no teeth now, and my hair has all fallen out, but I can still think and remember. I remember when Will and I were young, just boys, really.翻译第一章：托比的回忆我叫托比。我是个老头儿，今年春天就83岁了。我的家就在埃文河畔斯特拉特福的正中心，坐在窗前，就能把街上的集市尽收眼底。不过我现在过得很安静，只是个坐在椅子里的老头子罢了。我曾与英格兰最伟大的人相识整整三十年，我是他的朋友。无论顺境还是逆境，我都曾与他并肩共事。他对我而言，是个难得的好友。他也是有史以来英格兰最杰出的剧作家、最出色的诗人。他的名字，叫威尔·莎士比亚。他的每一出戏，我都曾在剧院里看过。观众们爱极了他的戏，他们欢呼、大笑、落泪，一边吃着橘子，一边高喊着“再来一出”。形形色色的人，国王、王后、王子、达官显贵，还有穷苦百姓，甚至连那些帮忙牵马的男孩都包括在内——无论谁，威尔·莎士比亚都能让他们尽兴。他还曾把我写进戏里呢。准确地说，是他用了我的名字“托比”。我记得的那出戏叫《第十二夜》。里面的托比·贝尔奇爵士，是个大胖子，贪杯又爱寻欢作乐。1601年1月6日，也就是第十二夜那天，伊丽莎白一世女王也看了这出戏，她同样很喜欢。当然，威尔现在不在了。他去世已经三十多年了，如今也没人再看他的戏了。清教徒们关闭了所有的剧院。再也没有歌声，没有舞蹈，也没有戏剧演出了。我年轻那会儿，可不是这样的。那时候，威尔和我在伦敦度过了许多欢乐时光。我现在牙齿掉光了，头发也全掉没了，但我的脑子还能思考，还能回忆。我还记得我和威尔年轻的时候，说真的，那时候我们也还只是两个毛头小子呢。

DID THE HOLY SPIRIT RETIRE? THE PROBLEM WITH CESSATIONISM Ryan Denton on Charismania, Cessationism, Impressions, Miracles, and the Leading of the Holy Spirit Fake healings. Phony prophecies. Televangelists demanding seed money. Reformed Christians have plenty of good reasons to reject charismania. But have we reacted so strongly that we have driven into the ditch on the other side? In this episode, Pastor Joseph Spurgeon and Zach Krugler sit down with Presbyterian pastor and evangelist Ryan Denton to examine cessationism, what Denton calls “hyper-cessationism,” and the ongoing work of the Holy Spirit. Did the closing of the canon mean God stopped leading His people through extraordinary providence, impressions, dreams, remarkable answers to prayer, or miracles? Can a Christian ever say, “I believe the Lord led me to do this”? How do we distinguish the Spirit’s leading from emotion, imagination, or indigestion? And what did the Reformers, Puritans, Scottish Covenanters, and Westminster divines actually believe? Denton argues that some modern Reformed Christians have adopted a form of cessationism stricter than the historic Reformed position. The conversation tackles the difference between canonical revelation and other forms of divine guidance, the danger of binding another Christian’s conscience with “God told me,” and the need for an experiential Christianity rooted firmly in Scripture. The goal is neither charismania nor cold rationalism. Christians have the completed, sufficient Word of God, and they also have the living Holy Spirit dwelling within them. CHAPTERS 00:00 Speaking in Tongues and $777 Seed Money00:47 Has Reformed Theology Overreacted to Charismania?03:00 Did the Holy Spirit Retire?03:54 Ephesians 1 and the Promised Holy Spirit05:21 The Important Taco/Sandwich Debate06:07 Introducing Ryan Denton07:35 What Is Classical Reformed Cessationism?10:14 Hyper-Cessationism and the Westminster Tradition12:28 The Spectrum from Charismania to Hyper-Cessationism16:54 The Biblical Case for Cessationism21:37 Spiritual Warfare and the Holy Spirit in Ephesians25:05 Where Did Hyper-Cessationism Come From?28:19 Materialism and Modern Reformed Theology30:44 Can Christians Say, “The Lord Told Me”?31:27 John Flavel’s Remarkable Dream36:31 The King’s Council38:39 “God Told Me I’m Going to Marry You”40:23 Fallible Christians and Divine Impressions41:30 How Does the Holy Spirit Lead Christians?45:40 Does Divine Guidance Mean New Scripture? About the Show The Patriarchy Podcast features in-depth conversations on faith, culture, theology, and leadership. Each episode equips Christians to live boldly and biblically in an age of compromise—exploring the challenges and opportunities of standing firm for truth in the modern world. Support the Mission We’re still raising funds to expand Sovereign King Academy and keep tuition affordable for families. Want to invest in the future of Christ’s Kingdom?Give here: https://sovereignkingacademy.com Connect with The Patriarchy Podcast YouTube: https://www.youtube.com/@ThePatriarchyPodcastSpotify: https://tinyurl.com/58tm5zjzApple Podcasts: https://tinyurl.com/f3ruzrsaWebsite & All Links: https://linktr.ee/thepatriarchypodcast Follow Joseph Spurgeon:Facebook: https://www.facebook.com/ThePatriarchyPodcastX/Twitter: https://x.com/PatriarchyPodInstagram: https://www.instagram.com/thepatriarchypodcastGab: https://gab.com/thepatriarchypodcast Sponsored By Steadfast Cigars – For men who reject passivity and take dominionOrder: https://steadfastcigars.com/ Fit Father Project – Dr. Balduzzi built the Fit Father Project to help men stop drifting, reclaim discipline, and get strong for life. If you're ready to take ownership of your health, don’t wait. This is the first real step toward lasting strength—for your body, your family, and your legacy. Start: https://secure.fitfatherproject.com/a/transformation/4539 Books by Joseph Spurgeon:It’s Good to Be a Boy – https://a.co/d/7zpEh5DIt’s Good to Be a Girl – https://a.co/d/6VlBTzS Final Call to Action Subscribe for more conversations that sharpen men for battle.Turn on notifications so you never miss an episode.Like and share to support biblical masculinity. cessationism, Holy Spirit, hyper cessationism, Reformed theology, Ryan Denton, spiritual gifts, miracles, charismania, charismatic movement, continuationism, Reformed cessationism, biblical cessationism, leading of the Holy Spirit, Holy Spirit guidance, impressions from God, God told me, hearing from God, dreams and visions, prophecy, gift of prophecy, gift of healing, speaking in tongues, miraculous gifts, sign gifts, apostolic gifts, Westminster Confession, Westminster divines, Puritans, Reformers, Scottish Covenanters, John Knox, John Flavel, BB Warfield, John MacArthur, Strange Fire, charismatic theology, Pentecostalism, experiential Christianity, extraordinary providence, providence of God, answers to prayer, spiritual warfare, Ephesians, sufficiency of Scripture, canon of Scripture, revelation, Reformed Christianity, Presbyterian theology, pneumatology, work of the Holy Spirit, grieving the Holy Spirit, quenching the Holy Spirit, The Patriarchy Podcast, Joseph Spurgeon

A conversation between Dewey Dovel, Gregory Mathis, and Austin McCormick on the Puritans' influence on C.H. Spurgeon. This discussion was originally featured on the Covenant Podcast.

1940 BLACKOUT PARLIAMENT    Parliament Challenges King Charles During CrisisJonathan Healey, author of The Blood in Winter: England on the Brink of Civil War, 1642, Part One: In October 1641, King Charles I backed "The Incident," a failed plot in Edinburgh to arrest Scottish Covenanter leaders Argyll and Hamilton, forcing Charles to make major constitutional concessions to the Scottish Parliament. Returning to London, Charles confronted the Long Parliament, which had forced the execution of his key minister, the Earl of Strafford, via a Bill of Attainder under intense crowd pressure. Power shifted toward the parliamentary Junto led by John Pym in the House of Commons and Lord Mandeville in the House of Lords. Pym skillfully managed debates and coordinated reformist strategy alongside Puritans who opposed Charles's High Church religious policies and arbitrary taxation. Tensions peaked during late-night debates illuminated by candles over the Grand Remonstrance, a document detailing royal misrule. Despite fierce royalist opposition, Parliament passed the Remonstrance to rally popular public support. (1)

In this conversation, we speak with Dr. Gregory Mathis on Spurgeon & Puritanism. Dr. Mathis explains how the Puritans influenced Spurgeon's ministry, then gives some examples of how Spurgeon diverged from their teachings when he thought they were unscriptural. For more information, visit CBTSeminary.org

In this conversation, we speak with Dr. Gregory Mathis on Spurgeon & Puritanism. Dr. Mathis explains how the Puritans influenced Spurgeon's ministry, then gives some examples of how Spurgeon diverged from their teachings when he thought they were unscriptural. For more information, visit CBTSeminary.org

In this episode, Nancy Wilson draws from Richard Rogers's Holy Helps for a Godly Life to consider the neglected Christian duty of watchfulness—paying attention to our own hearts, resisting temptation, and standing firm through prayer, faith, sobriety, and the whole armor of God. Correction: In the episode, Nancy refers to Hebrews 6:10–18; the passage quoted is Ephesians 6:10–18. Find more from Nancy and others on Canon+: https://canonplus.com/tabs/none/pages/nancy-wilson  IT'S HERE! Pre-Order the 4th installment of the Ashtown Burial Series at ashtownburials.com.

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.

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.

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.

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.

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.

Christians, as a faith tradition, are not known for their sense of humor. If anything, they sometimes get a bad wrap as being a bunch of sticks in the mud. The austere Puritans of Hawthorne's The Maypole of Merrymount come to mind, as does The Simpsons' Ned Flanders or buzzkill Angela Martin from The Office.The boring church service, the out of touch youth pastor, and the disciplinarian nun are all ubiquitous tropes across movies and tv shows.Laughter has had a complicated identity throughout church history. The ancient theologians did not necessarily dismiss laughter altogether, but they certainly favored a more serious piety. Modern theologians tend to see laughter in a kinder light, acknowledging the good that can come from it while speaking out against laughter which might be out of place.But what does the Bible say about humor?The first mention of laughter in scripture comes in Genesis, when a 100 year-old Abraham is being told that his 90 year-old wife will become pregnant with a son.Abraham and Sarah's reaction to the strange news is, understandably, laughter.And this disbelieving laughter is so essential to how they view their child that they name him after it: Isaac, which means, “He laughs.” Isaac would go on to father Jacob, later renamed Israel. So, God uses a man named after laughter to birth his chosen nation, from which the Messiah ultimately emerges.But perhaps it is an overly-poetic reading of the scriptures to imply that God built his people on the foundation of laughter. After all, so much of the Bible is rife with suffering and those who weep.So, what role should Comedy play in the life of a Christian? What kinds of joking does God make off limits? And, does God like joking around as much as we do? On this week's podcast, I spoke with a witty Catholic philosopher and a pastor who moonlights as a comedian to find out.

Pastor Mark Hogan teaches on sanctifying the Lord's Day (Revelation 1:10) as the Christian Sabbath, taking a positive approach—asking what the day is for rather than listing prohibitions—drawing on Spurgeon, Jonathan Edwards, and Puritans like Ezekiel Hopkins. He outlines three categories of duty: acts of piety, with corporate worship as the chief part (Acts 20:7; 1 Cor 16; Heb 10; Ps 122), making the day 'church-shaped' with prayer meeting, Sunday school, and fellowship, plus private and family worship where fathers lead catechism and devotions (Isaiah 58:13–14); acts of charity such as hospitality (Rom 12:13; 1 Pet 4:9) and visiting the sick (Matt 12:12); and acts of necessity like eating and genuine emergencies. Applications from Reformed writers include preparing on Saturday night (J.I. Packer), delighting in the day as the Puritans' 'market day for the soul' (Ps 118), improving the day, and anticipating eternal rest, since Hebrews 4:9 says a sabbatismos remains for God's people—Spurgeon called it a 'dress rehearsal for eternity.' Finally, citing Thomas Shepard's warning against both profaneness and pharisaical strictness, Hogan urges guarding against legalism, closing with Christopher Wordsworth's hymn 'O Day of Rest and Gladness.'

CAPTION: 1905 RUSSO-JAPANESE WAR, PORT ARTHURCONTENTS OF THE JOHN BATCHELOR SHOW, 9-3-2026.Chinese Warships Provoke Japanese DefensesJames Fanell reports Chinese naval operations have expanded significantly closer to Japan's home islands, transiting critical straits near Kyushu to collect intelligence and apply psychological pressure. This aggressive encroachment occurs as Japan targets a record-high defense budget in response to the massive expansion of the Chinese Navy, now the largest globally. Additionally, China has secured control of the South China Sea and is surrounding Taiwan, recently executing oceanographic surveys east of the island to prepare for a potential invasion. Despite these escalating provocations, the US Navy faces severe resource constraints, having decreased to under 300 ships. (1)Tariff Dispute Shatters Canadian TrustMary Anastasia O'Grady examines the full-blown trade war that has erupted between the United States and Canadadue to Donald Trump's mercantilist policies and retaliatory tariffs. Though the Trump administration blames Canada for fentanyl and trade imbalances, the US actually maintains a trade surplus in manufactured goods once natural resource imports like oil are excluded. Canada is resource-rich, supplying crucial assets like hydroelectricity-powered aluminum. Decades of mutual trust have been shattered, leading Canadians to diversify their trade routes. Additionally, Canada faces pressure to increase its defense spending rather than acting as a security free rider. (2)Redefining Value In Higher EducationPaul Glastris presents the Washington Monthly's college rankings, which evaluate higher education institutions based on social mobility, civic engagement, and financial value, offering an alternative to traditional prestige-driven lists. Rather than prioritizing wealth and exclusivity, these metrics highlight schools that recruit and graduate modest-means students with minimal debt. Berea College, which charges zero tuition, and the University of West Alabama, which excels in training in-demand rural teachers, represent top-performing schools that are highly valuable to the 95% of average students. Glastris suggests a federal network system to cover educational costs in exchange for low-tuition policies. (3)Escalating Hybrid Warfare In EuropeAnatol Lieven reports tensions flaring as rumors of discrete diplomatic missions and allegations of Russian hybrid warfare circulate in Europe. The Wall Street Journal reported a secret CIA meeting in Moscow to warn against attacking NATO, while Germany accused Russia of directing an armed drone at Leipzig airport. British cruise missiles striking Russian soil risk triggering severe Russian retaliation, a dangerous escalation that Cold War standards would have deemed insane. Domestically, newly appointed Prime Minister Burnham remains politically constrained, caught between calls for increased military spending and a split public, complicating Britain's international standing. (4)Solar Dynamics Captured By PUNCHCraig DeForest and David Livingston: DeForest details NASA's PUNCH mission, which provides continuous, global 3D imaging of the young solar wind, mapping the hypersonic plasma sweeping across our solar neighborhood. By utilizing four synchronized, deeply baffled satellites, the mission observes extremely faint solar material against the sun's glare, creating artificial eclipses. PUNCH has successfully identified the outer boundary of the solar corona and drastically improved space weather forecasts tenfold, allowing better preparation for power-grid-disrupting geomagnetic storms. With an unlimited budget, DeForest advocates launching a polar-orbiting spacecraft to study the sun's unexplored poles and resolve key magnetic field mysteries. (5)America Shaped By Two ShipsDavid S. Reynolds argues America's cultural identity and historical divisions were forged by two symbolic ships: the Mayflower carrying Puritans seeking religious freedom in 1620, and the White Lion bringing the first enslaved Africans to Virginia in 1619. These events established distinct regional societies: the individualistic, anti-slavery North and the hierarchical, Cavalier-dominated South. Though New England grappled with religious intolerance, figureheads like Samuel Sewall pioneered early abolitionist arguments, while African-born Onesimus saved lives with smallpox inoculation. These foundational differences ultimately evolved into the ideological conflicts of the 19th-century American Civil War. (6)Strategic Insecurity Sweeps Latin AmericaEvan Ellis observes Latin America faces complex governance crises, organized crime, and rising Chinese influence, as seen in Peru under President Keiko Fujimori, who struggles to tackle illicit logging, mining, and urban gang warfare. In Nicaragua, Daniel Ortega's regime passed reforms extending presidential terms while banning political opposition, further consolidating a non-transparent dictatorship backed by China and Russia. Concurrently, the US has entered a massive, highly risky oil deal in Venezuela with Chevron and the corrupt Rodríguez regime. Finally, Costa Rica battles unprecedented drug-related homicide surges, while Panama continues vital canal defense exercises. (7)

CAPTION: 1663 VrginiaAmerica Shaped By Two Ships PART ONE David S. Reynolds argues America's cultural identity and historical divisions were forged by two symbolic ships: the Mayflower carrying Puritans seeking religious freedom in 1620, and the White Lion bringing the first enslaved Africans to Virginia in 1619. These events established distinct regional societies: the individualistic, anti-slavery North and the hierarchical, Cavalier-dominated South. Though New England grappled with religious intolerance, figureheads like Samuel Sewall pioneered early abolitionist arguments, while African-born Onesimus saved lives with smallpox inoculation. These foundational differences ultimately evolved into the ideological conflicts of the 19th-century American Civil War. (6)

Why do we need the Puritans today l Joel Beeke l The Puritan Conference l 28 August 2026

The Puritans on spiritual adoption into God's family l Joel Beeke l The Puritan Conference l 28 August 2026

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

The Puritans on prayer l Joel Beeke l The Puritan Conference l 27 August 2026

The Puritans on assurance l Joel Beeke l The Puritan Conference l 27 August 2026

Where did Christian support for Israel actually begin? Jonathan Immanuel, author of Britain, the Bible and Balfour, joins Laurie Cardoza-Moore to unpack a history most Christians have never heard — starting with King Henry VIII's turn to the Hebrew Bible to justify his divorce, and the chain of events it set off through the Puritans, the English Civil War, and centuries later, the Balfour Declaration. Immanuel traces how a nation's wrestling with Mosaic law shaped English — and eventually American — biblical conviction about the Jewish people's return to their land. This conversation lays out the theological and historical roots of Christian Zionism with striking specificity: named kings, named preachers, named turning points. It's a reminder that God has been moving history toward Israel's restoration far longer than the headlines suggest. Follow the show, share this episode, and support PJTN's work standing with Israel and the Jewish people at pjtn.org.00:00 The Secrets Behind Christian Zionism00:26 Introducing Britain, the Bible and Balfour01:56 Why It All Starts With Henry VIII04:06 Henry VIII's Marriage, Divorce, and the Hebrew Bible12:12 Breaking From Rome and Founding the Church of England15:08 Bloody Mary, the Puritan Exile, and Calvin's Geneva20:48 Elizabeth I, the Armada, and the Rise of the Puritans22:04 The Puritans, King James, and the Path to Civil War24:20 Civil War, the Puritan Republic, and Mosaic Law30:12 The Idea of Jewish Restoration Takes Root36:57 Arriving at Balfour: Lloyd George and the Declaration42:04 Woodrow Wilson, Billy Sunday, and America's Path to War44:25 Allenby, Lawrence of Arabia, and America's Fascination With Jerusalem47:21 America's Unique Bond With Israel TodayDon't forget to subscribe, rate, and share to help us equip more Christians to stand with Israel and fight antisemitism.✨ Stay connected with PJTN! ✨

Mark and Emily pull back the curtain on how Cornerstone decides what to preach and introduce the church's new series through The Gospel Way. Mark walks through the history and philosophy behind preaching styles, why Cornerstone leans expository, and how topical teaching, liturgical seasons, and book-by-book exposition all fit together into one intentional plan.Episode Highlights00:52 — What the Gospel Way Catechism is and why it was written01:44 — How the 50 truths are structured across sections and years03:09 — Two upcoming episodes featuring author Trevin Wax04:36 — Why using a catechism to preach isn't as unusual as it sounds05:33 — The pulpit vs. the altar: why preaching is central to Protestant worship07:20 — A brief history of preaching styles, from the Puritans to Piper, Keller, and MacArthur09:08 — Defining expository preaching and its different forms11:18 — The strengths and blind spots of verse-by-verse exposition14:39 — In defense of good topical preaching16:24 — Why a well-done topical series can take 40–50 hours to prepare19:52 — How Mark builds the preaching calendar: book-by-book plus liturgical seasons22:39 — Why The Gospel Way Catechism is a hybrid approach — and why that matters24:07 — Mark's heart behind it all: guarding the gospel and preaching the full counsel of GodResourcesThe Gospel Way: A Catechism by Trevin Wax and Thomas WestThe Gospel Way Catechism for Kids by Trevin Wax and Thomas WestCornerstone Sermons: Listen OnlineAsk Mark a Question!Suggest a topic or question for Mark to discuss on a future episode of the Equip Podcast!

We would love to pray for you! Please send us your requests here. --------Thank you for listening! Your support of Joni and Friends helps make this show possible. Joni and Friends envisions a world where every person with a disability finds hope, dignity, and their place in the body of Christ. Become part of the global movement today at www.joniandfriends.org. Find more encouragement on Instagram, TikTok, Facebook, and YouTube.

Archibald Allison introduces the Biblical qualifications of ruling elders. Archibald is pastor of Emmaus OPC in Fort Collins, CO. His 1994 article in Ordained Servant (Vol 3, No.4. pages 80-96) is available here. That article, combined with a subsequent article on qualifications for deacons, is also available as a free CCE ebook here.Over the next several issues of the ruling elder podcast several men will outline the Biblical qualifications for elders.Sinclair Ferguson's comments about the Fruit of the Spirit in proper proportion can be found on Things Unseen here.Archibald's Book RecommendationsFollowing God Fully: An Introduction to the Puritans, by Joel Beeke and Michael Reeves, Reformation Heritage Books, 2022.Devoted to God's Church: Core Values for Christian Fellowship by Sinclair Ferguson, Banner of Truth, 2020.The Whole Christ: Legalism, Antinomianism, and Gospel Assurance―Why the Marrow Controversy Still Matters, by Sinclair Ferguson, Crossway, 2016.Photo by Alberto Bigoni on Unsplash

When we look at the pace of our modern world, with its relentless noise and constant distractions, it is easy for our spiritual lives to become shallow and reactive. But if we turn to the Puritans—masters of the soul like John Owen, Richard Baxter, and William Gurnall—we discover a timeless truth: the mind is the primary battleground of the faith. They understood that whatever captures our thoughts will ultimately capture our desires, shape our character, and govern our worship. Far from being a passive space, the mind must be actively guarded against the subtle intrusions of worldliness, the sluggishness of mental ease, and the intrusive noise of unwanted distractions. Tonight, we are going to explore this rich Puritan tradition of spiritual psychology, discovering how taking control of our inner thought-life is the essential key to cultivating a heart that truly loves God and finds lasting peace.

When we look at the pace of our modern world, with its relentless noise and constant distractions, it is easy for our spiritual lives to become shallow and reactive. But if we turn to the Puritans—masters of the soul like John Owen, Richard Baxter, and William Gurnall—we discover a timeless truth: the mind is the primary battleground of the faith. They understood that whatever captures our thoughts will ultimately capture our desires, shape our character, and govern our worship. Far from being a passive space, the mind must be actively guarded against the subtle intrusions of worldliness, the sluggishness of mental ease, and the intrusive noise of unwanted distractions. Tonight, we are going to explore this rich Puritan tradition of spiritual psychology, discovering how taking control of our inner thought-life is the essential key to cultivating a heart that truly loves God and finds lasting peace.

When we look at the pace of our modern world, with its relentless noise and constant distractions, it is easy for our spiritual lives to become shallow and reactive. But if we turn to the Puritans—masters of the soul like John Owen, Richard Baxter, and William Gurnall—we discover a timeless truth: the mind is the primary battleground of the faith. They understood that whatever captures our thoughts will ultimately capture our desires, shape our character, and govern our worship. Far from being a passive space, the mind must be actively guarded against the subtle intrusions of worldliness, the sluggishness of mental ease, and the intrusive noise of unwanted distractions. Tonight, we are going to explore this rich Puritan tradition of spiritual psychology, discovering how taking control of our inner thought-life is the essential key to cultivating a heart that truly loves God and finds lasting peace.

IT'S HERE! Pre-Order the 4th installment of the Ashtown Burial Series at ashtownburials.com.In this episode, Douglas Wilson offers a cautiously optimistic take on the approaching midterms, continues his tour through the sins of the New Testament with moria and the foolishness of worldly wisdom, and recommends Thomas Goodwin's The Vanity of Thoughts and the Puritan Treasures for Today series. For more from Doug, subscribe to Canon+: https://canonplus.com/  

This study explores the delicate balance between solemn warning and ultimate triumph in Reformed theology by contrasting John Bunyan's scene at the Delectable Mountains—where the Shepherds soberly observe that "few show their face on these mountains"—with the historic debate over the total number of the redeemed. By examining the rigorous pastoral warnings of Puritans like John Owen, Thomas Shepard, and Jonathan Edwards alongside the expansive, victorious vision of B. B. Warfield, R. L. Dabney, and C. H. Spurgeon, this investigation harmonizes the local, searching reality of Matthew 7 ("narrow is the gate") with the global, eschatological promise of Revelation 7 ("an innumerable multitude"). Ultimately, it demonstrates how classic Reformed theology maintains both a rigorous call to self-examination against false assurance—as embodied in Bunyan's tragic character Ignorance—and an unshakeable confidence in the cosmic, vast scope of Christ's saving victory.

This study explores the delicate balance between solemn warning and ultimate triumph in Reformed theology by contrasting John Bunyan's scene at the Delectable Mountains—where the Shepherds soberly observe that "few show their face on these mountains"—with the historic debate over the total number of the redeemed. By examining the rigorous pastoral warnings of Puritans like John Owen, Thomas Shepard, and Jonathan Edwards alongside the expansive, victorious vision of B. B. Warfield, R. L. Dabney, and C. H. Spurgeon, this investigation harmonizes the local, searching reality of Matthew 7 ("narrow is the gate") with the global, eschatological promise of Revelation 7 ("an innumerable multitude"). Ultimately, it demonstrates how classic Reformed theology maintains both a rigorous call to self-examination against false assurance—as embodied in Bunyan's tragic character Ignorance—and an unshakeable confidence in the cosmic, vast scope of Christ's saving victory.

This study explores the delicate balance between solemn warning and ultimate triumph in Reformed theology by contrasting John Bunyan's scene at the Delectable Mountains—where the Shepherds soberly observe that "few show their face on these mountains"—with the historic debate over the total number of the redeemed. By examining the rigorous pastoral warnings of Puritans like John Owen, Thomas Shepard, and Jonathan Edwards alongside the expansive, victorious vision of B. B. Warfield, R. L. Dabney, and C. H. Spurgeon, this investigation harmonizes the local, searching reality of Matthew 7 ("narrow is the gate") with the global, eschatological promise of Revelation 7 ("an innumerable multitude"). Ultimately, it demonstrates how classic Reformed theology maintains both a rigorous call to self-examination against false assurance—as embodied in Bunyan's tragic character Ignorance—and an unshakeable confidence in the cosmic, vast scope of Christ's saving victory.

This study explores the delicate balance between solemn warning and ultimate triumph in Reformed theology by contrasting John Bunyan's scene at the Delectable Mountains—where the Shepherds soberly observe that "few show their face on these mountains"—with the historic debate over the total number of the redeemed. By examining the rigorous pastoral warnings of Puritans like John Owen, Thomas Shepard, and Jonathan Edwards alongside the expansive, victorious vision of B. B. Warfield, R. L. Dabney, and C. H. Spurgeon, this investigation harmonizes the local, searching reality of Matthew 7 ("narrow is the gate") with the global, eschatological promise of Revelation 7 ("an innumerable multitude"). Ultimately, it demonstrates how classic Reformed theology maintains both a rigorous call to self-examination against false assurance—as embodied in Bunyan's tragic character Ignorance—and an unshakeable confidence in the cosmic, vast scope of Christ's saving victory.

This study explores the delicate balance between solemn warning and ultimate triumph in Reformed theology by contrasting John Bunyan's scene at the Delectable Mountains—where the Shepherds soberly observe that "few show their face on these mountains"—with the historic debate over the total number of the redeemed. By examining the rigorous pastoral warnings of Puritans like John Owen, Thomas Shepard, and Jonathan Edwards alongside the expansive, victorious vision of B. B. Warfield, R. L. Dabney, and C. H. Spurgeon, this investigation harmonizes the local, searching reality of Matthew 7 ("narrow is the gate") with the global, eschatological promise of Revelation 7 ("an innumerable multitude"). Ultimately, it demonstrates how classic Reformed theology maintains both a rigorous call to self-examination against false assurance—as embodied in Bunyan's tragic character Ignorance—and an unshakeable confidence in the cosmic, vast scope of Christ's saving victory.

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.

How can an infant—devoid of cognitive reasoning, language, or the ability to process the preached Gospel—be born again? Across centuries of church history, Puritans, Particular Baptists, and Reformed giants like Charles Spurgeon, John Gill, Charles Hodge, and B.B. Warfield wrestled with this profound theological enigma. Rejecting both the error of baptismal regeneration by infant baptism, and the myth of natural innocence, these theologians pointed to something far more awe-inspiring: a sovereign, unmediated work of the Holy Spirit who transforms the soul beyond the reach of human intellect. Join us in this episode as we journey through the 1689 London Baptist Confession, historical debates, and the mechanics of divine grace to discover how God secretly regenerates the most vulnerable among us, proving that salvation is, from first to last, entirely of the Lord.

Episode: 1611 Benjamin Franklin and Cotton Mather: ideologies diverge and converge.  Today, Benjamin Franklin and Cotton Mather.

On this edition of Hayden's History Hour, Federalist Staff Editor Hayden Daniel answers your mailbag questions about which Founding Father is most similar to President Trump, how Abraham Lincoln's faith shaped his actions in the Civil War, how many non-white slave owners existed in the South, how Puritanism and immigration policy evolved into progressivism, and more. The Federalist Foundation is a nonprofit, and we depend entirely on our listeners and readers — not corporations. If you value fearless, independent journalism, please consider a tax-deductible gift today at TheFederalist.com/donate. Your support keeps us going.

A ghost story...but not. A time-travel tale...but not. Describing Austin Tichenor's new play Puritans accurately and intriguingly reveals that writing the play and describing the play are two completely different skillsets. Austin talks with Daniel Mothershed, the director of Puritans's world premiere in Greeley, CO and shares the challenges of marketing a kind of play that's never been seen before; how the play “tesseracts through time” and what association that phrase conjures up; how Puritans both is and isn't “a Bible- and door-slamming farce”; how the play resembles both Slaughterhouse-Five and Dr. Manhattan; the power of a fraught sibling dynamic; how a house both is and isn't a metaphor; a shout-out to the New Play Exchange and some excellent examples of play descriptions; and how describing your play successfully sometimes starts with examining the reasons why you wanted to write it in the first place. (Length 23:08) (Poster design by Josiah Mothershed at Mothershed Design Company.) The post Describing The Play appeared first on Reduced Shakespeare Company.

Ancient Israel had no king, mandatory literacy, and private land ownership 3,000 years before America existed, and the men who founded the United States studied it obsessively. Historian Bill Federer joins Lance Wallnau to reveal the "Hebrew Republic" blueprint hidden inside America's founding, and how it shaped the Constitution you live under today. In this episode, Bill Federer traces how the Puritans and Pilgrims looked past King Saul to ancient Israel's 400 year run with no monarchy, a nation where even children could read, land was permanently owned by families, and leaders like Deborah were elected on merit, not bloodline. You'll learn why John Calvin's writings pioneered government without a king, why James Madison spent a year studying Hebrew before drafting the Constitution, and what the First Amendment was actually written to prevent. Then Lance tells the untold story of what Declaration signers like Richard Stockton, Charles Carroll, and Stephen Hopkins actually sacrificed to defend it: homes burned, families imprisoned, and a will that left nothing but faith. In this episode: - Is America's 250th the bookend or a new chapter? - Bill Federer joins: faith's role in the founding - The Hebrew Republic: 400 years, no king - What Israel's demand for a king cost them - Calvin, the 22-letter alphabet, and Deborah the judge - The First Amendment's real target, explained - The state constitutions that required faith to hold office - The signers who paid with everything - The martyr's crown and the call to sacrifice today Podcast Episode 2192: Shocking History - The 'Hebrew Republic' Blueprint Shaped America's Founding | don't miss this! Listen to more episodes of the Lance Wallnau Show at lancewallnau.com/podcast

In Episode 499 of the Reformed Brotherhood, Tony Arsenal and Jesse Schwamb conclude their extended study of Matthew 25 with a close examination of the Sheep and Goats passage (vv. 31–46). The conversation tackles one of the most frequently misread sections in the Gospels — a text often weaponized for works-righteousness or social-justice reductionism — and recovers its deeply Reformed, gospel-saturated meaning. The hosts argue that the works displayed at the final judgment are not meritorious currency but the spontaneous, unselfconscious fruit of transformed hearts. They explore the significance of the sheep's surprise, the inheritance language of the kingdom, unconditional election, and the precise meaning of "the least of these." The result is a theologically rich, pastorally grounding episode that offers genuine assurance to believers while calling the church to practical, ordinary mercy toward its own members. Key Takeaways Works at the final judgment reveal identity, not merit. The sheep are on the right because they are sheep — not because their accumulated deeds earned them a place. Their works flow from a renewed nature, not toward a threshold they must clear. The righteous are surprised — and that surprise is theologically decisive. If the sheep were consciously stacking up merit for judgment, they would have kept careful ledgers. Their inability to recall their own works demolishes any works-righteousness reading of the passage. Inheritance is not wages. Jesus' use of the word "inherit" signals that the kingdom is received by virtue of relationship, not performance — a point reinforced by Paul in Romans 8 and Galatians 4. Election precedes and grounds the works. The kingdom was prepared "before the foundation of the world," meaning the deepest cause of the sheep's blessedness long predates any of their deeds. Works are downstream of grace, never upstream. "The least of these" refers primarily to fellow believers, not to the poor in general. The phrase "my brothers" in verse 40 narrows the referent to members of Christ's body — those who belong to him by adoption, faith, and union with Christ. There is no two-stage justification. The final judgment is not a second review of whether one has done enough. It is a reassertion of the righteousness of Christ already imputed to believers — a public vindication, not a fresh assessment. Practical, ordinary mercy toward the church is the mark of kingdom membership. The six works listed — feeding, giving drink, hospitality, clothing, visiting the sick, visiting the imprisoned — are not heroic or extraordinary. They are the unglamorous, costly, consistent kindness that flows naturally from those who have been made new. Key Concepts The Surprise of the Righteous: A Devastation of Works-Righteousness One of the most theologically loaded moments in Matthew 25:31–46 is the reaction of the righteous at the judgment: "Lord, when did we see you?" They are not feigning humility. They genuinely do not remember. As Jesse Schwamb notes in this episode, this surprise is "devastating to a works-righteousness reading of the passage" — because anyone consciously building a merit ledger would have kept meticulous records. The sheep kept none. Their works flowed so naturally and unselfconsciously from hearts already made new by the Spirit that those works barely registered as remarkable. This is precisely what the Reformed doctrine of sanctification predicts: truly gracious affections issue in Christian practice as the spontaneous fruit of a transformed nature — as natural as a good tree producing good fruit. The works are real, the works matter, but they are not calculated. They are evidence, not currency. Inheritance, Election, and the Order of Grace Jesus does not tell the sheep they earned the kingdom. He tells them to inherit it — and he specifies that it was prepared for them "from the foundation of the world." These two details together form a nearly complete statement of Reformed soteriology embedded in the judgment scene itself. Inheritance, as both Paul and Jesus make clear, is received through relationship and not through performance. An heir does not negotiate terms; an heir receives by virtue of who they are in relation to the testator. Layered on top of this is the language of eternal, unconditional election: the kingdom's preparation predates all human works, good or bad. There is no "looking down the corridor of foreseen merit" here. The sheep's blessedness has its deepest root in the sovereign grace of God exercised in eternity past — which means their works, however real and meaningful, can never be the ground of their standing before the King. "The Least of These": The Church as the Primary Referent A significant and often overlooked interpretive question in Matthew 25 is the identity of "the least of these my brothers" (v. 40). The episode argues, in line with the dominant Reformed and historical reading, that this phrase refers primarily to fellow believers — members of Christ's body who are suffering, vulnerable, or marginalized within the community of faith. The word "brothers" is not incidental. It places the referent in a specific covenantal and familial relationship with Christ. This does not exclude broader applications of mercy — the hosts acknowledge that the principle may extend centrifugally outward — but the center of the text is the church's care for its own. This reading is consistent with Galatians 6:10 ("do good to all people, especially the household of faith"), with Acts 9 (where persecuting the church is persecuting Christ), and with the overall logic of the passage, in which belonging to the King is the decisive category. Memorable Quotes Their works flowed so naturally and unselfconsciously from a renewed heart that they scarcely remembered them, let alone regarded them as currency for salvation. — Jesse Schwamb Sheep are put on the right side because they are sheep, and goats are put on the left side because they are goats — not because they act like sheep or because they act like goats. Those characteristics flow from what they are. They don't make them what they are. — Tony Arsenal God provides grace. Now do all that you can do. That's the Christian way to look at things. He has prepared good works in advance for us to walk in. This is not some sort of measurement of whether or not you're in the kingdom. It's a description of what those who are in the kingdom look like and how they behave. — Tony Arsenal Full Transcript [00:00:08] Jesse Schwamb: Welcome to episode 499 of the Reformed Brotherhood. I'm Jesse.  [00:01:13] Tony Arsenal: And I'm Tony, and this is the podcast with ears to hear. Hey, brother.  [00:01:18] Jesse Schwamb: Hey, brother. Well, we're back. We're back in Matthew 25, and if you haven't been tracking with us for a little while, we've, we've talked about all the parables hanging out in Matthew 25. But what we've been talking about recently is this kind of surprise pop quiz, that's redundant, that Jesus kind of gives at the final judgment, and he talks about separating these groups into sheep, into goats, and the sheep aren't shocked that they get into heaven. They're shocked that their quiet, kind of unglamorous kindness apparently got tallied at all. And because all of these good works apparently are done from a heart already made new, have a way of sneaking past even their own doers' notice. But then there's this other group, the goats, and they learn the hard way that they never really did anything for anybody. And it's not a great look when your deeds are just faith's paper trail. And so Jesus has a lot to say to us in this, what we're calling, like, parable adjacent kind of message that he gives. Summarizing these three- Yeah ... great teachings, here comes all of this really direct and explicit instruction about, uh, the final judgment, which by the way is impossible for me now to hear or say without thinking of the final countdown. [00:02:30] Tony Arsenal: The final judgment.  [00:02:32] Jesse Schwamb: I was hope- I was hoping you would sing us into that, and it was beautiful. Yeah. It was fantastic.  I  [00:02:36] Tony Arsenal: try. I  try.  [00:02:37] Jesse Schwamb: So I think on this episode we got a lot to say in our ongoing conversation about this judgment, about these deeds, these works. What are they? What is their purpose, especially for these different groups of sheeps and goats? What's the deal?  [00:02:52] Affirm Deny Segment [00:02:52] Jesse Schwamb: So we'll get to all of that in just a second, but first, it's that blessed and glorious time in every Reformed Brotherhood conversation where we either affirm with something that is something that we really like, think is understated, that's really is not getting the attention, people are sleeping on, or conversely, we deny against something that just isn't that cool, just is not that great. So Tony, are you affirming with something or are you gonna deny against something today?  [00:03:17] Tony Arsenal: I'm affirming with something. I'm not sure how long this has been a thing. I stumbled upon it, uh, a little while ago, and it's been in my affirmations list for a couple weeks. Um, and I'm also not 100% sure that this is available to every Logos Bible user. So those are the caveats.  [00:03:33] Logos Minutes Reading Plans [00:03:33] Tony Arsenal: Um, what I stumbled upon is if you create a reading plan now, instead of saying, "I wanna finish this book by this date or in this number of sessions," uh, you can say, "I wanna finish this book by reading X minutes a day," which is great. Um, it's a, it's a feature that I've, I thought, like, why didn't they have this a long time ago? Because a lot of times you want to sort of set aside a certain amount of time a day. Maybe it's 15, 20 minutes of Bible reading. Maybe it's five minutes of Bible reading. Maybe it's 30 minutes of- Bavinck or Calvin or whatever you're reading. So what you can do now is you tell it the page range or you tell it, "I wanna read the whole book." Uh, you could do, you know, passages or verse ranges or sections of the Bible. And then where you normally in the next screen where it would ask you, uh, how many days you wanna read, how many sessions, or whether you wanna read until a certain date, there's a new option. And so it just divides that up based on the amount of time. What's really slick is it will actually break pages in half. Nice. So, like, if you have a short, um, either a short amount of pages that you wanna read, and it's kinda like I wanna read for two or three minutes a day, and two minutes is not a whole page. I run into this when I'm reading Matthew Henry when I'm preparing for sermons, because for whatever reason, uh, maybe it's just the Logos page pagination, but the pages are really long. Like, a one page of Matthew Henry's commentary will sometimes take, like, 10 or 15 minutes to read, which is obnoxious. Um, I think it's just that the pages are just, like... I don't know, I think it's just long pages. Um, but if you say I wanna read this one page and I wanna read for five minutes a day, it'll actually split the page up, um, into chunks based on the word count and whatnot. And obviously, that five minutes is, it's not calculating how quickly you read, like, uh, Kindle does sometimes when you're doing that.  [00:05:25] Jesse Schwamb: Right.  [00:05:25] Tony Arsenal: Um, so it's basing that on an average reading speed. So if you're a little faster, uh, of a reader, then it'll be, you know, you'll get done a little quicker, and it might take you a little longer if you're slower. But it's a really slick feature, and I think it's, like I said, I think most of us If we wanna be diligent to read whatever it is we're reading, whether it's the Bible or other theological works, um, we want to set aside time, and we wanna sorta time block. We've talked a lot about productivity, um, in this podcast. We wanna, like, time block our time so it's protected and it's, it's set aside for that task or for that purpose, and this is a great way to do it. So you just put it on your calendar. You say, "I've got 15 minutes that's set aside to read the Bible in the morning, and I know that it's gonna be a digestible chunk." And then it's a, you know, it's no longer a, a date-bound reading plan, so there's no falling behind. If you miss a day, it just means you pick up the next day. Right. So it's a great way to do it. Again, not that there's anything wrong with time-bound reading plans or deadlines, but it's a little bit of a different way to make sure that you're getting into the Word or whatever book you're reading, uh, consistently. [00:06:30] Jesse Schwamb: That's definitely a feature that I think people are sleeping on in Logos. I have that too, so I don't know if, like you said, it is d- coupled with some kind of particular package or dependent on that.  [00:06:40] Stress Free Reading Habits [00:06:40] Jesse Schwamb: But generally, I think maybe we haven't spoken enough about, like, just making what- whatever it looks like, stress-free reading plans, because I was also reading some stuff by Ryan Holiday recently, and just the reminder of how there really is a fair amount of time to read, to actually consume, like- Yeah good written material. And really, it's maybe a little bit more about how, like, we understand walking and the benefits of walking now. You don't need to, like, set aside 20 or 30 minutes to go for a walk. Even going for, like, a quick burst of three to five minutes is so happy and healthful for you. And so I think- Yeah that in the same way, we actually do have more time to read than we think, and if you wanna, like, consume material and learn more things or just become more meditative in your thoughts spiritually, I think if you create the plan, that's just another thing to, like, help you on the way. But it's gotta be one that's, like, stress-free, like you're saying, and that's what I like about the Logos. You just set it up, and every time you go back into it, it's kinda asynchronous, and so, like, it just starts you off with wherever you're at. It's never gonna, like, pop up and be like, "You missed a day, and now you owe me 60 pages." Yeah. "Get on the ground and give it to me." Like, it's, it's not gonna be like that. So I love the joy of having the plan before you, and then that means that when the time comes, you're like, "Oh, I got a couple minutes," you can just go there. It can guide you into that reading, like, easily, succinctly, with low barriers, and make you feel happy and feel, like, that joy of reading again.  [00:08:04] Tony Arsenal: Yeah. Yeah, I, I think it's great. And, you know, I think sometimes we fall into this trap, and you kind of alluded to it. Like, you fall into this trap that if you don't, uh, if you don't have, like, 20, 30 minutes to sit and read, that it's not worth it. Right. Right. And I know I used to fall into that trap, where I felt like if I didn't sit down and read an entire chapter, that I somehow was not actually, like, getting the material. But I think most of us have some sort of regular, uh, like, waste time. Uh, and what I mean is, like, for me, I ride the bus home every, like, every day. Most days I ride the bus home, and I know that's about a 25, 30-minute period of time that, um, I can choose to, like, scroll Twitter, and that's fine. Like, it's fine to do that. I can listen to podcasts. Um, I can do all sorts of stuff. I play video games on my tablet. Um, or I could set aside 15 of those minutes and have a p- sort of a preset reading. And you will be surprised, or maybe you won't. Maybe I'm the only one who's been surprised at this, but I think you'll be surprised uh, to find how quickly you actually move through material, even at- Right something like five minutes a day. So just for example, Joel Beeke's, uh, Systematic Theology Volume 1 is about 28 hours worth of reading, at least according to Logos. If you set aside 15 minutes per day, you will finish that reading in approximately 114 sessions. So that's not that long. That's not bad. That's like a third of a year. That's not bad, yeah. So you could, you could read through all of Joel Beeke, which is thousands of pages. I mean, we're talking, we're talking four, four different five or 600 page volumes. Um, and this, this actually is counting, like, the table of contents and the index, so, like, not all of it is what you're gonna read. You could read through that whole thing in under a year and a half if you just set aside 10 or 15 minutes. Um, and obviously if you have more time, maybe you have a 45 minute, um, bus ride home or, you know, you, you regularly have doctor's appointments and you know you're gonna be in the waiting room two days a week every week or something like that, this is a great way to just make sure you've got something set aside. Like your dad always says, you always say, like, "Bring a book." Well- That's right ... this is not only bring a book, but it's bring a book with like a s- like a set chunk of that book set aside for that time period. So maybe it's your lunch break, maybe it's the walk in from the bus stop, whatever it is. Um, I think it's, it's pretty straightforward. And all the old features, like all the old ways of setting up reading plans are still there. They're not eliminating those. Um, and this is just a great way, I think, to get, kind of get your reps in. Like, sometimes you just have to do the work and- Right ... get your reps in.  [00:10:45] Jesse Schwamb: Get it.  [00:10:45] Tony Arsenal: And this is a low pressure, this is a low pressure way to do it. It's not, um, it's not setting aside specific amounts of, uh, dates or anything like that. So yeah, check it out. It's, it's super easy to access, it's the same way you would always make a reading, um, like a reading goal. Um, and you actually can still set a regular reading schedule even with this feature. You could still say, "I wanna read Monday, Wednesday, Friday." You could say, "I don't wanna have a schedule at all," which means you just, when you click on it, it just brings you to the next section, but there's never any reminders. So they actually really are, like, expanding the way that, uh, you're able to generate these reading plans. The one thing I wish they had that I'm not sure why they don't, I wish they had a dynamic catch-up feature where, like, if you were... You know, let's say I wanted to finish this book and I wanted to finish it by, I don't know, the end of the year, and I missed a couple days or I missed a week, I wish there was a way to push a button and have it just redistribute the remaining readings out across- Right ... what's left of the reading plan. That's not there. That's a... If you're listening, Logos, or someone who works at Logos, that's what we need. I've told you that before. Why haven't you listened to me? But, um, uh, yeah, we need that. But th- this is a good start too, because again, it's, it's not, um- It's not making you do a deadline. Right. So it's much more relaxed paced. [00:11:59] Jesse Schwamb: Exactly. Exactly. That's one of the things I love about it.  [00:12:03] Burst Reading Benefits [00:12:03] Jesse Schwamb: Uh, let me make, like, one more plea if you're, like, like you're listening and you're unconvinced about this burst style reading, and that is I've been so convinced that that kind of consumption can be really helpful to processing reading. Because especially if it's like, say you're reading something of the Puritans or something relatively deep, there is something to be said of course for, like, being able to sit down if you have all this time and just kind of read to get the flow. But what I think even there I struggle with is some things are worth stopping and thinking about, and this forces- Yeah ... some kind of meditation that happens in the background anyway, and I've found that to be so helpful. Like, it kind of just creates a little bit of attentional space by way of making you walk away from the thing that you just read. And also, if you know that you've only got this short little time span available, I think I'm prone to read kind of in a different way with a little bit more focus.  [00:12:52] Tony Arsenal: Yeah.  [00:12:53] Jesse Schwamb: And then I find myself really thinking about some of those things. And some of the things that you and I talk about, the things that we love to read, are worth stopping and considering. And so it's too easy to be like, "Well, I just, I need to hit the page number. I gotta get the count in. I wanna get this volume finished." Yeah. And that's great, but at the same time, like presumably, like we read to comprehend, we read to put into practice, we read to, like, help us build wisdom and to process the world and to understand things in a more robust and profound way, and that can really only happen with that kind of spacing. So this builds in some spacing, so embrace that as I think a feature and not a bug maybe of some good reading.  [00:13:29] Tony Arsenal: Yeah. Yeah, it's funny you, you mentioned Ryan Holiday earlier. One of the things I appreciate about his, um, at least most of his books, I've only read the sort of the Stoic Wisdom series, but, um, he keeps his chapters super short. [00:13:40] Jesse Schwamb: Yeah.  [00:13:40] Tony Arsenal: So, like, part of that is sort of the self-help grocery store format that he's, he's going for. Um, not that it's... It's not empty calories, that's not what I'm saying. I think sometimes that is implied there. But he keeps his chapters short, so it's very easy, like, to just pick up. I'm working through Discipline Is Destiny right now. It's the one I'm reading now. It's very easy to just pick it up and be like, "I'm gonna read one chapter," and it's, like, five, 10 minutes long. Um, and the chapters are... They're not identical, but they repeat enough themes that, like, y- you don't need to really, like, sit down and really, like, cram through it to get the concept. Right. But you'll read through and you'll get the concept over and over again. And I actually think the Puritans can... Some of the Puritans can be that same way, where they say the same thing- Right ... slightly differently over and over again. Um, another book that reminds me of that is, um, Knowing Christ by Mark Jones, which we talked, but that's a, it's weird that that's actually kind of an old book now. Um- Right ... I think it's coming up on close to a decade now since it came out. Um, but those chapters are super short, 10, 15 minutes. So this kind of at a burst reading, session reading, rap reading, whatever you wanna call it, it's actually super productive and it's, it is, you're right, it's very good for meditation because you are taking time to do it. You're doing it consistently, so it's kind of, it's kind of like hammering itself into your head. Um, but it's not, it's not so much time that it, you get, like, reading fatigue.  [00:15:01] Jesse Schwamb: Right. Right. Exactly. That's a beautiful thing.  [00:15:04] Tony Arsenal: Yeah.  [00:15:05] Jesse Schwamb: I, I agree. Like, it's reading all kinds of ways, but one of the things that Ryan Holiday was recently convicted me of is, like, he talks about how many things he's able to consume. People are always like, "How are you able to read all those books with all the traveling, all the different things, engagements that you have?" And he's like, "Because I just read all the time. I read when I'm-" Right ... waiting at the post office. I read when I have, like, literally three minutes between doing something or picking up a kid, that, that I read." And I don't know, I kinda like that idea. I, I... he's not ashamed to be like, "If that's... If I have 30 seconds, I probably just pull up a book," because I think that that's even- Yeah ... valuable space in which to consume good writing. So, and when I r- I, I, like, subscribe to all, maybe like you, like all these different feeds, all these lists. There are just- Yeah ... so many things I wanna read. My to-read list is so stacked, pun intended, and it's like books of- I know ... all kinds. And then I'm in this space now where I find that as I'm getting older, again, one, like suddenly birds continue to be interesting to me in new ways that I never anticipated, and the second thing is, like, suddenly I wanna read all this history. And so, like, now there's like this whole, where it never really appealed to me before, now there's like this, all this new, like, vistas opened up, and I'm like, "Who has time for this?" So- Yeah ... maybe the idea is to just, again, consume it in bites. And I'm beginning to really appreciate that as an effective strategy for not, like, re- necessarily reading more, but learning more, and learning it better. [00:16:26] Tony Arsenal: Yeah. Yeah. And I actually think it is probably an effective strategy for reading more for most people. I know it has been for me- True ... to just sit down and do, do a few minutes at a time. Um- Just get it ... I've got kids, there's work to do. Like, it's, y- you're not gonna be able to... Most, I think most of our listeners are probably not in a- stage of life anymore where you can really devote hours to study like you maybe you could when you were in your 20s, where you just- Right you had a job and you didn't have much else responsibility. You, you just, you know, you just had things to do. Uh, it's not like that for most of us anymore. So being able to take five, 10 minutes and, and read a book is probably a luxury, but it's probably a luxury that we could, we could probably structure our lives and make that more of a reality. Right. And this feature in Logos will help you do that with really any theological book you can practically think you wanna get your hands on that's available on Logos. So Jesse- Right ... we could talk about reading all night every night, and we- ... love to read, but that's not what this podcast is about today. So why don't you tell us what you're affirming or denying?  [00:17:27] Jesse Schwamb: Yeah.  [00:17:27] Jesse Book Pick Perkins [00:17:27] Jesse Schwamb: Well, now, now I'm gonna switch it up because I had a book, and so, like, it just seems like people are gonna be like, "Oh, of course," and you just rolled right into that. So the quick affirmation is more Puritan stuff, A Perfect Redeemer by William Perkins. That's this week's book, so you should do that. I don't know if it's available on Logos. I presume that it is, and you can set up your own reading plan, and it's beautiful and amazing, and Perkins makes a case that true satisfaction isn't found in things, but in Christ. He tears down all these illusions of self-sufficiency and points us to rest fully in God's grace. It's beautiful. It's glorious. It's practical. It's like 27, to your point, Tony, 27, I think, like, really brief chapters. Perfect for the bus. Like, it's prime bus reading.  [00:18:05] Tony Arsenal: Yeah.  [00:18:06] Jesse Schwamb: So yeah, that's affirmation. Okay.  [00:18:07] Denial Dying Guitar Batteries [00:18:07] Jesse Schwamb: Here's a denial, 'cause I've rarely do denials, but as you were speaking I was reminded of one that came up this morning that maybe is only going to really resonate with a small group, but I think if you know, you know. I was actually, this denial was constructed out of a conversation I had with a dear brother this morning, who I think was sharing the denial with me, uh, but might have been suspicious entirely of what I was going after. But it's this. A lot of, I'm trying to think how to set this up properly so it's, like, explained to a wider audience. So a lot of guitar instruments, that's a weird way to say this, but, like, I'm talking about guitars that have to be plugged in, have some kind of, like, onboard electronics. But principally, like, electric instruments. I'm talking about, like, electric bass, electric guitar. They usually have what's called, like, a preamp in them, which means that the signal is essentially being set up before it goes to the board, and that process requires some power. And so generally those instruments have, like, a little, you know, battery that goes in them, uh, uh, different kinds. Here's my denial. I don't know why so many of these instruments, including the- most of the ones that I own, have no nothing, no indicator to tell you how close that battery is to dying. And so what happens is- Yeah you, I think every musician, everybody who plays an instrument of, of this nature has had this happen to them, where they need to play it in a critical environment, and then the battery dies. And why I'm denying this is because this came up for me yesterday, where I was, had the benefit of playing at a church event, but it was with my acoustic electric guitar. It, it's a Martin D-16. It's a beautiful guitar. But even the Martin, it doesn't have an indicator on it. And so, like, I always swap out the battery, which I think is probably pretty wasteful, because I knew I had to leave this guitar plugged in on stage for, like, almost two and a half hours before it was gonna be used, and whenever it's plugged in, it's drawing the power. And so, so many times you get halfway through, you're playing, you're in a worship set or you're making music with people, and it just goes out on you, and when it goes out, there's no way to get the sound back except for, at least in my instrument, you have to unplug it, you have to pop out the battery, you have to put it back in. There's no, nothing discreet about this. There's nothing convenient about this. And there's certainly nothing- ... like, noiseless about that, especially if the person running sound is not being- Doesn't know ... very, like, adept with how they're handling the instrument so that you don't, like, blow people's ears out as you try to replace the battery. So I'm just wondering about this. Like, come on, instrument manufacturers. I know it's probably not pretty to put this somewhere, but you could put it somewhere discreet. Here's what I just wanna say, though, finally. Um, please don't at me. I know that there are some, especially like acoustic electric guitars, Fender's a good example, like onboard Fishman pickups that have, like, the EQ box. Some of them do have this indicator, but not enough. And if it's, like, an electric guitar- Yeah ... I rarely see this on a pure electric guitar. So please, for the love, just put, like, a little light. Maybe, maybe it turns orange or yellow or red when, like, the battery's about to go. I just, I need to know, because it's, it's so nerve-wracking when you're playing and you're like, "Oh, no. When did I last change this battery? How much longer is this thing going to last?"  [00:21:28] Tony Arsenal: Yeah. You know, I'm, I'm wondering, um, maybe I don't know enough about electrical engineering, but I actually feel like being able to determine when a random battery is starting to lose charge is probably a fairly intricate process, so that might be why, like, there's not as many. It's funny, my Ibanez guitar, which I haven't, I haven't even taken out of its case in years, I just don't, don't have a, a, a real occasion for it anymore, um, it has an indicator on it. So it's funny that you say that 'cause, like-  [00:21:59] Jesse Schwamb: Some do  [00:22:00] Tony Arsenal: Not a cheap guitar, but it's, um- Right ... it's not, yeah, it's not like a super expensive guitar. Uh, and it does have a little indicator. It's just like a little blinking light when the battery- Yes ... starts to go, it just blinks. Um, but yeah, even then, it still... It's funny, I, um, when I was in like high school and, and first couple years of college, I helped out with youth ministry at my church quite a bit, and I would often be on the team that would go, like, down to the camp the day before to set up all the equipment and to, like, get everything ready. And I remember I was always, I was always being told like, "Make sure you change the batteries. Make sure you change the batteries." Right. And like- Right ... it was always my job first thing in the morning to go around to all the microphones and all the guitars and, like, change out all the batteries. And I remember thinking, "This is so wasteful." Right. But then I remember, like, the one time we didn't do it, and it, like, crashed in the middle of, like, the big... And again, like, I don't even know if I would support this model of camp ministry anymore, but it crashed in the middle of, like, the big worship set on, like, the, like, the emotional decision- Yeah for Jesus night. Your altar call- It crashed in the middle of it ... totally blown  [00:23:01] Jesse Schwamb: up.  [00:23:01] Tony Arsenal: Yeah, and it, it, and it did. Like, it affected everything. We had to, like, stop and... So yeah, always, always change your batteries. Um, you know, like, I, you, I, when I was doing musical worship on a regular basis, I just had a couple, like, inexpensive rechargeable batteries that I would swap out at the beginning of each session. I would put the battery that was in my guitar into the charger and the battery that was in the charger into my guitar. Um, and those, those wear out over time too, so that- Right ... you know, that, that's not a healthy charging habit for those batteries, and you go through them faster. But it's better than throwing away a nine-volt battery every couple of, you know, couple of days, so. [00:23:37] Jesse Schwamb: Yeah.  [00:23:37] Tony Arsenal: Yeah. That's annoying. It's, it's obnoxious when that happens. Um,  [00:23:40] Jesse Schwamb: that's, that's why I'm just straight denying against it. I suspect that this is a matter of aesthetics, and that many of these manufacturers don't wanna put something as ugly as a light somewhere on this beautiful instrument, even if it's in, like, a discreet place. That's my guess. Yeah,  [00:23:53] Tony Arsenal: maybe.  [00:23:54] Jesse Schwamb: I also theorize, like, why can't there be an intermediary pedal that would help us with this? So, like, many people, including myself, have a tuning pedal which you can essentially bypass, and you, you engage it when you wanna tune. Why can't that draw... I, I think it should be relatively straightforward, but who knows? But either way, all I need is just a heads-up. I don't need like a, "You have, you know, 16% left," or, "You have 2.67 hours left." I just need to know that it's not gonna fail me at this most critical time. Like, just tell me to swap it. That's all, that's all, that's all you have to say. Yeah. Just tell me to swap it. So I'm sure it's more complicated than this, but I think it might be a matter of, of beauty over function and purpose- Maybe ... because-  [00:24:33] Tony Arsenal: Yeah.  [00:24:34] Jesse Schwamb: Yeah, that's probably- Many, many are particular about that kind of thing Yeah. So anyway- Yeah ... yeah, I, that's maybe... I like what you said, Tony. It's maybe a good PSA. Like, change your batteries often and frequently. Don't be like me. Don't be in that position where all of a sudden, I remember I was leading some very acoustic worship on an evening service. It was a very full congregation, probably, like, 200 people. And, uh, we finished up, and somebody had to yell out, uh, "We can't hear your guitar at all." And I'm just up there playing. [00:25:01] Tony Arsenal: Ugh.  [00:25:01] Jesse Schwamb: And yeah. You know, it's distracting. It's one of those things. But-  [00:25:04] Tony Arsenal: Yeah ...  [00:25:05] Jesse Schwamb: um, in the end... Uh, ironically, some people at the end of that were like, "Well, that was really great. It was much better than usual. We heard a lot less guitar." And I was like- ... "Okay."  [00:25:14] Tony Arsenal: My, um, my Ibanez, I never used it, but my Ibanez has an XLR cable in addition to the quarter-inch- Oh and the XLR provides power to the preamp. So that's- See, there you go ... the real solution is just to have a direct XLR, uh, XLR mic cable that goes in, uh, and then you bypass the direct box. Although then you can't, then you can't go into a tuner or pedal. Yes. So-  [00:25:33] Jesse Schwamb: Exactly ...  [00:25:34] Tony Arsenal: pros and cons. Yeah. But-  [00:25:35] Jesse Schwamb: Yeah. It go- it, it, it's all over the place. But let, let's talk about- Yes ... judgment, shall we? Like, what, what-  [00:25:41] Tony Arsenal: Welcome, welcome to the Reformed Guitar Cast for the  [00:25:43] Jesse Schwamb: night. Yes. E- exactly. We could talk all day about books, reading, reading plans, study plans, productivity, and guitars. These are all beautiful things. And  [00:25:51] Tony Arsenal: batteries and  [00:25:52] Jesse Schwamb: electrics. And batteries. Of which, uh, allegedly you can ha- never have enough of any of those things in that group.  [00:25:57] Tony Arsenal: It's true.  [00:25:58] Back To Matthew 25 Reading [00:25:58] Jesse Schwamb: But let's talk about, uh, judgment. And I suppose we should go back to Matthew 25, which we've been hanging out in quite a bit. And someday we'll move out of this passage. Pro- probably not today, but someday- we will actually get beyond it. And I, I know, I know we're 25 minutes in, but I am gonna read again for all of us because Tony and I, you have been resolute in saying that the best parts of our conversations really are the scripture, hearing them and going through them with great depth and a deliberate kind of measured slowness, which we're unapologetic for. And so let's just go to Matthew 25. I'm gonna read verses 31 through 46 with a f- a fair amount of speed, but enough to get us to the place where again, I just want this to be familiar as we speak about it. "But when the Son of Man comes in his glory, and all the angels with him, then he will sit on his glorious throne. And all the nations will be gathered before him, and he will separate them one from another as the shepherd separates the sheep from the goats. And he will put the sheep on his right and the goats on his left. Then the King will say to those on his right, 'Come, you who are blessed by my Father, inherit the kingdom which has been prepared for you from the foundation of the world. For I was hungry, and you gave me something to eat. I was thirsty, and you gave me something to drink. I was a stranger, and you invited me in, naked, and you clothed me. I was sick, and you visited me. I was in prison, and you came to me.' Then the righteous will answer him saying, "Lord, when did we see you hungry and feed you, or thirsty and give you something to drink? And when did we see you a stranger and invite you in, or naked and clothe you? And when did we see you sick or in prison and come to you?" And the King will answer and say to them, "Truly I say to you, to the extent that you did it to one of these brethren of mine, even the least of them, you did it to me." Then he will also say to those on his left, "Depart from me, accursed ones, into the eternal fire which has been prepared for the devil and his angels. For I was hungry and you gave me nothing to eat. I was thirsty and you gave me nothing to drink. I was a stranger and you did not invite me in, naked and you did not clothe me, sick and in prison and you did not visit me." Then they themselves also will answer saying, "Lord, when did we see you hungry or thirsty or a stranger or naked or sick or in prison and did not take care of you?" Then he will answer them saying, "Truly I say to you, to the extent that you did it to one of these, least of these, you did not do it to me." And these will go away into eternal punishment, but the righteous unto eternal life  [00:28:27] Tony Arsenal: Yeah.  [00:28:29] Heavy Passage Rightly Used [00:28:29] Tony Arsenal: Like we said last week, this is a really kinda heavy passage. Um, and it can be, uh... Let me put it this way. It can be used to make, uh, believers fearful in the wrong way. I, I do think the, the passage is to instill fear of God and is inst- to drive us to good works. But it can be used in a way to sort of, as I mentioned last week, it can be used in a way to sort of say, "If you don't do all these good things and you don't measure up, then Jesus never knew you." Um, and, and it implies, or sometimes even fully says that, uh, Jesus comes to know us because of the good works that we do. Right. Right? And that's just not, um, that's just not Christian theology. That's not Reformed theology certainly. Um, it's, it's not Protestant theology, and it's not even really Roman Catholic theology down. Um, but this passage really is more about understanding what marks the life of a person who has already come to faith in Christ. That's right.  [00:29:30] Justification Not Two Stage [00:29:37] Tony Arsenal: What marks the life of someone who has been changed and transformed, uh, to be like their master, like their king. Um, so, so this passage doesn't try to teach us what we have to do to merit eternal life. Um, this isn't... A- and maybe we'll get into some of this, I don't know if we will or not, but this isn't sort of John Piper future justification, um, you know, on the basis of works, or future sa- salvation on the basis of works. Um, there's no two stages to justification, right? If we're justified, it's because Christ has imputed his righteousness to us. That's right. And what happens in the, in the final judgment, there's a real thing that happens, but it's not an assessment of whether or not we have done enough or been enough. It's the reassertion of the righteousness of Christ over us. So we'll, we'll get into that, we'll talk about it, but I wanted to make sure we set the frame for that, um, before we get into it. 'Cause sometimes when you talk about these passages, it's hard to talk about future judgment according to works, which is a genuine Christian reality, right? There's a future judgment according to works. But it's hard to talk about that without starting to sound a little bit like we're, we're earning our salvation or, like, our, our justification's in, like, sort of a second stage of review or something like that. So we'll, we'll get into that, but this is not, this is not works righteousness, this is not future justification, this is two stages of justification. [00:30:52] Jesse Schwamb: And that seems, like, very clear from the way that Jesus sets this whole up. The language is so beautifully gospelly centered and oriented.  [00:31:00] Inheritance Not Wages [00:31:00] Jesse Schwamb: Even behind the judgment, like, this curtain of judgment, when you, when you open it up, is the gospel in all of its fullness, and that begins with th- this idea of inheriting the kingdom. And inheritance, of course, is not wages. In fact, like, Paul makes this kind of, like, identical move in Romans 8 and in Galatians 4 where he basically emphasizes what Jesus is talking about here. That is, sons and daughters inherit, inherit. They don't earn a paycheck. An heir receives by virtue of relationship and not performance. And that single word is, I think in the judgment of, like, most of the Reformed understanding here, decisive for, like, reading this whole passage correctly. That whatever role these works mention in verses 35 and 36 play, they cannot be meritorious works. It's not the ground of the inheritance, because inheritances by definition are not earned. Yeah.  [00:31:51] Election Before Works [00:31:51] Jesse Schwamb: And then, like, right into the same kind of train of thought, the same line of reasoning, is this idea that, well, not only are you inheriting the kingdom, but all this was prepared for you before the foundation of the world. And here again is, like, the beautiful gospel in the form of this un- you know, eternal, like, unconditional election stated, like, very plainly. Now the kingdom isn't pr- w- was not prepared in response to, like, some kind of foreseen works. I think we talked about that last week, right? Did we talk about the cor- looking down the corridor, all that kind of weird stuff? Yeah.  [00:32:22] Tony Arsenal: Yep.  [00:32:23] Jesse Schwamb: It was prepared in eternity past before any works, like good or bad, had been performed by anyone. And so that's, like, the true answer, in my opinion, to, like, any Pelagian or semi-Pelagian reading of this passage. The deepest cause of the sheep's blessedness long predates their deeds of mercy, and so their works are downstream of election and grace, not upstream of it. That's really good news. Like, that again is the Gospel, that all things are entrusted to, belong to God. God does all the verbs. However you want to say it, what we have here is true grace, and that their works are flowing out of that grace. And so because of that, there's no... It's, like, it would be insanity to boast in them, because that boasting would mean absolutely nothing. And so Jesus sidesteps that altogether by talking about inheriting the kingdom and having this all prepared for us before the foundation of the world. [00:33:15] Tony Arsenal: Yeah.  [00:33:15] Kingdom Language Clues [00:33:15] Tony Arsenal: Yeah, and there's some interesting, um, I think some interesting text feature that I just noticed here that, um, I don't wanna read too much into it, but one of the things that's striking about this is the, the language around the sheep or around those on the, um, on the right of the king here. Um, there's much more of a communal, um, kingdom-type language, right? Uh, in the first section where it's talking about those on the right, uh, the word king is used repeatedly.  [00:33:45] Jesse Schwamb: Right.  [00:33:45] Tony Arsenal: Right? And then when you get to the second section on those on the left, the ones that the, the, the righteous son of man does not know, um, it doesn't use the word king. And that's not, of course, not to say that he's not the king of those who are, you know, condemned. He's the king of all. But there is this, this, uh, obviously intentional, uh, choice to use the word king, and what, what is a king if not someone who has a kingdom and a people? Exactly. So there, there even baked into that simple linguistic feature is already this idea that the people he's speaking to are his people. And so, like I said, we've talked about parables and parable-adjacent teaching as kind of being sort of systematic language in story form, systematic theology in story form. Even here, we're seeing election, we're seeing definite atonement, right? The people are his people because he prepared this kingdom for them before the foundation of the world. [00:34:42] Jesse Schwamb: Right.  [00:34:42] Tony Arsenal: Um, and then the, the people who aren't his, they don't even get to be associated with him as king. They don't even beg- get to, get to be associated with his kingdom. They're so far outside of the kingdom of heaven, outside of this kingdom, that even to say that the king is speaking to them is almost like, uh, it's almost like a contradiction, right? So, um- In sort of like common parlance, we might refer to another nation's king as King Charles or, you know, K- King whatever, um, or President so-and-so. But that person is not my king. Right. And so although, like, maybe there's some decorum just in general, and, like, politically it's wise, I'd have no obligation to call King Charles King Charles. Like, I can ... I ... He's not my king. I don't owe any obligation of, of fidelity to him or to his title or to his crown. Another funny example, um, recently, um, you know, I work, uh, at a hospital. We have a spiritual health or chaplaincy department, and there's some Catholic priests who are on staff there. And, um, the, the spiritual health department is part of the care experience group, which is the same group that my patient relations team is part of. And some- someone noticed that at, like, broader team group meetings, I don't refer to them as Father. I'm one of the only people in the room who just says Joakim or, you know, or Sam. Like, I don't ... And they don't mind. It doesn't bother them at all.  [00:36:03] Jesse Schwamb: Right.  [00:36:04] Tony Arsenal: Um, and it's funny because someone asked me that, and I'm like, "Well, they're not my priest, and I, like, I don't acknowledge- Right their status as the Father. Like, there's actually some biblical reasons why I wouldn't do that." I think this is kind of sort of almost like, in a third person perspective, kind of the same thing. Like, the k- king, i- the, the Gospel writer here, Matt, is refusing to use the word king in relation to this Son of Man in relation to these people to say something about them, to say something about those people- Yes who are outside of the kingdom  [00:36:34] Jesse Schwamb: Yes, that's right on. It's a bit like, I suppose, in a, a lesser way, like there was a time... So you're married to my sister. There was a time where you weren't, we weren't Yeah ... uh, and during that time, like I, I was not in your family, nor were you in mine.  [00:36:48] Tony Arsenal: Right.  [00:36:48] Jesse Schwamb: And then at, when you married her, I am part of your family. Like you can't kick me out. As long as you're married to Ashley, I will be part of your family and you part of mine. Right. That's how it works. And so that identity proceeds, like it c- this is like confusion between identity sometimes and I think like harmony, and so many people wanna read this as like some kind of like harmonic reflection of the state of obedience of these persons, and therefore, if they had harmony, then they were in the kingdom, and that's getting it backwards. That they were part of God's kingdom by his family by definition of identity.  [00:37:20] Surprised Righteous Hearts [00:37:20] Jesse Schwamb: So that by the time like we get to verse 37 when Jesus is saying the, the righteous are gonna answer him and they're gonna say, "Lord, when did we see you hungry and feed you, or thirsty and give you drink?" I think that's one of the most like theologically important verses in this passage, which proves the point you just made. And I think it's often under-read because the righteous, they don't remember doing any of these things for Christ. They are surprised. They have like no self-conscious ledger of merit that they can point to, and that surprise I think is devastating to works righteousness reading of the passage because- Yes if these people were consciously stacking up merit to present at the judgment, then they would've kept a very careful account. But instead, their works flowed so naturally and unselfconsciously from a renewed heart that they scarcely remembered them, let alone like regarded them as currency for salvation. And so I think, I know there's been a lot written, you and I have talked about a lot about how people wanna parse this idea of works, understanding that it has some place, but what is that proper place? This I think does lead us into like the right focus in that kind of discussion because it's precisely what like the Reformed doctrine of sanctification would predict, and that is, you know, truly gracious affections I think issue in Christian practice as a reliable sign, hear me out here, but crucially that practice is not calculated or like self-res- referential. It's like the spontaneous fruit of transformed nature, as natural it is for a good tree to bring forth good fruit. And so the righteous in this passage, they're not the legalists that some would, I think, portray them to be or get worried that they are. They're not tallying good deeds. They're simply people who, having been made new, and who makes them new? God in Christ, right, through the power of the Holy Spirit. Because they've been made new, they just could not help but love their neighbor.  [00:39:13] Tony Arsenal: Yeah.  [00:39:13] Sheep And Goats Identity [00:39:13] Tony Arsenal: Yeah, and, and you know, I think it's sometimes hard... We, we made the point last week that, um, the, the language in verse 32 where it says, uh, "He," He being the Son of Man, "He will separate one from another as a shepherd separates the sheep from the goats," that, that comparative as is the same language that introduces other parables. Right. And so the, the parable, parabolic element of this is a comparison to a shepherd separating two different kinds of animals in his, his bigger flock. Mm-hmm. I made the point that like we should be careful to overread sort of like what sheep are like into the behavior of those who are righteous on the right of Christ here. Um, because sheep are dumb, sheep do stupid things, sheep are disobedient. There, there's no use for like sheep to do good things and goats are not. And productive goats are also productive. Um, so what we should see though is that sheep are put on the right side because they are sheep, and goats are put on the, the left side because they are goats. Um, not because they act like sheep or because they act like goats, right? And so I think, yes, goats and sheep may have thinked behavioral, recognizable behavioral characteristics, but those characteristics flow from what they are. They don't make them what they are.  [00:40:35] Jesse Schwamb: That's right.  [00:40:35] Tony Arsenal: And so I think that's kind of what we see here in the parable, is the people on the, the right, the righteous on the right hand of the, the Son here, of the King as He sits on His glorious throne, the righteous simply do what righteous people do, right? They, they don't ... So much so, and again I think the shock of this is, is sort of the, the path of the teaching. The shock of this, the surprise of this on the part of the righteous are, uh, like it's palpable. And I think that when you actually talk to someone who is ... Think of the most sanctified, holy, righteous Christian you know, right? And I'm not gonna try to tell you who that is, but think of that person and think of a time that you have paid them a compliment or thanked them for doing the right thing.  [00:41:24] Jesse Schwamb: Right.  [00:41:24] Tony Arsenal: They're like, "Oh, I didn't even think about that." Like, it's just not even on, not even on their radar. How many times have you, um, have you done a kind thing for someone at work and they like make a big deal out of it and you're like, "Oh, this is just I thought this is just what we do to each other. I thought we were just kind to each other." Um, and, and f- the flip side of this too is the, uh, the righteous in this parable or in this teaching, they're actually sort of like questioning the Lord's judgment in that they're saying like, "Wait a second, like w- why am I on the right here?" And He's like, "Well, uh, you were h- I was hungry and you fed me, and I, you know, I was thirsty and you gave me drink." And they're like, "When did we do that?" The flip side- Right ... of that is that those on the left, they're trying to justify themselves, right? They're trying to justify themselves, 'cause He's like, "Well, you didn't do these things. You're not my people." And they're like, "Well, when did we see you? When did we see you, when did you have these things happen and we didn't take care of it?" So the, the righteous are like surprised that this happened, and are almost questioning the fact that it's true, and the unrighteous are trying to justify themselves, basically blaming God. Bad judgment. It's not altogether, um... I forget which pro- I wanna say Micah or Malachi, one of those two, um, um, where the, the, um, God basically says, like, "Y- you, you're sinful people." And they're like, "When? When were we sinful people? Like, you tell me." Yeah. And then of course he does, 'cause it's the prophets. Right. But it's the same kind of thing. He comes to the, to the unrighteous in judgment. He says, "Depart from me, y- you cursed people." And then he says, "These are the, these are the things that have marked your life." And then they're like, "Where, when did that mark my life? Like, what are you talking about?" And he, he, the funny part is he doesn't give them an answer. He doesn't explain to them really. Right. He, he just like, "No, you can go, you can go away from me 'cause you." He does say like, "Well, you never, you did not do this to the least of these," and we, we need to unpack that phrase a little bit. But he doesn't give a long explanation to them justifying his judgment. He just makes the statement, basically makes the statement again, "You just didn't do it, so that's the consequence of eternal punishment." Um, again, not in like, "You didn't feed the poor, therefore you're going to hell" kind of a statement. It's more like, "You are not the kind of person that is a, a part of my kingdom." [00:43:48] Jesse Schwamb: Right.  [00:43:49] Tony Arsenal: Without necessarily a firm statement about w- how that came to be, just a statement, "You are not the kind of person that is part of my kingdom." That's  [00:43:56] Jesse Schwamb: right. That's right. I think that's actually very evident in these, like, six concrete works of mercy which are listed, feeding, giving drink, hospitality to strangers, clothing, visiting the sick, uh, visiting the imprisoned. And as we've said before, those are not extraordinary feats. I mean, there's no mention- Right ... of miracles or doctrinal precision or heroic martyrdom. Yeah. It's just these ordinary, super unglamorous ministry of practical love, and I think that is significant, like you're saying, because it is a mark of true faith, this idea that it's found frequently not in spectacular religious performance, which is what some of the audience is probably after, honestly, but in this quiet but costly unnoticed compassion. And I think that is critical to understanding that those who have been identified and marked by Christ undertake these things with a seriousness, under being willing to bear the c- the cross and the curses and the cost of all those things, uh, because it is born out of a transformed life, one that has been re-identified almost as it were a new creation. And so that- Yeah ... created man does these things without putting the notches on the belts, so to speak, to tally them up because I think to that person that would be insane. What is the purpose of doing that? If I can't earn my salvation, I'm doing these things anyway. It, it wouldn't even matter. It's like trying to pay a bill that you have no money for anyway. Why would you then try to count the dollars that you have in your pocket to see if for some reason you could cover the cost? It's impossible. Yeah. And so everything changes to such a degree that I know we keep saying, like, surprised, and that is what is kind of manifested in the passage. But it's, it's not kind of like the shock of like, "I don't know what you're talking about." It's more, it's more this idea of, again, I think those being brought forward at the final judgment, and it's almost as if Jesus is saying, "You are coming into this kingdom- Because, or you are being, uh, allowed, so to speak, to come into my presence in the fullness because you did all those things. And their surprise is almost as to say, "Well, why would those things bring me into the fullness if I've, in fact, have inherited it because you've called me your own?" Does that make sense? Like, I think it's- Yeah ... there's a little bit gone there- Yeah ... that's not just they're kind of like, "Oh, this slipped my mind," or, uh, "It came so easy to me that I didn't even know I was doing it." I think it was more about the g- we should just get to the least of these then, right? Like, what does it mean- Yeah that they did these to the least of these, and how does that surprise fit into that?  [00:46:19] Tony Arsenal: Yeah.  [00:46:20] Least Of These Explained [00:46:20] Tony Arsenal: The other element of this that I think is super important for us to cover in the 10 minutes or so we have left. Um, this phrase, "the least of these," right? Yes. And, and this, this can really cause this passage to be misunderstood  Um, I wanna s- loud and clear, uh, taking care of the poor in our society, you know, mercy ministries outside of the church, those things are all good, and I think scripture makes an argument that we should be engaged in those, both individually and also that the church has an obligation to, um, to meet some practical needs of those who are destitute around it. Um, but that's not what this passage is saying, right? Right. So when we look at the phrase "the least" first, first thing that, that comes off here, right, in verse 40 where this phrase first appears, "Truly I say to you, as you did it to the least of these, my brothers, you did it to me." Right? This is not a general statement. The least of these are not, like, the lowest and meekest and poorest of the world. The least of these my brothers referring to those who belong to Christ. Right. Those who are related to me. And, and I actually think that that, that is probably, like, the hallmark of passage. Beyond, um, what we've talked about already of just sort of like not being about works righteousness, this is really about being a part of the church, right? They're marked by the fact that they have inherited this kingdom which was prepared for them before the foundation of the world. They're marked by the fact that, uh, they are the people of this king, so much so that the other people aren't e- the word king can't even appear in association with these other people. And this last part, they're marked by the way they have treated those in whom they are with c- in, in community with, right? They're marked by the way they have treated those who are related to the king by blood, who are adopted, who are married to the king, who are in, in the family of the king, his brothers. [00:48:17] Jesse Schwamb: Yeah. Okay.  [00:48:18] Tony Arsenal: So this is painting a picture of kind of what we see, right? W- we see in, uh, Galatians, right? Um, "Do, do good to all people, especially the household of faith." Mm-hmm. Right? Uh, our own tagline, "Honor everyone. Love the brotherhood," right? That's, that's a statement of like, yes, you're supposed to be kind to all people, but you're especially supposed to be kind and be committed to and taking care of those who are in the household of faith, who are in the church. That is what this passage is about. That is what marks those people who belong to the king. The sheep are part of the sh- part of the sheep because they're in that same flock, because they- Right ... are ontologically, they've been made new and they've been renewed into this new creation as sheep. Um, that's what this passage is getting at. And then the people who, uh, who are not a part of that, they, they have not done anything with the church. They're not associated with the church. They didn't take care of the church. They didn't, they didn't feed the church. They didn't do anything with that. And this, this again, like, think about, like, Acts chapter, you know, when, when, um, when Paul is, when Saul is called by Christ, right? "When did I persecute you?" "Well, you, why are you persecuting me, Saul? Well, you persecuted my people." So this, this passage ties a lot of those same s- same threads together- Yeah ... in a way that I think presents this really cohesive picture of what it is that's going on. This is not works righteousness. Right. [00:49:37] Serving Christ In Church [00:49:37] Tony Arsenal: This is an assessment of the fact that you are, in fact, a m- a member of the people of God, that you have been engrafted into Christ and have become a part of his body. And just as he is our head, we are his body. The people who are cast out, the reason he never knew them is 'cause they've never been engrafted into him. [00:49:55] Jesse Schwamb: Right. Sometimes this does, I think, get read and defined as, like, the all the poor and suffering writ large, which is helpful, but I don't think, like, the dominant view here, at least in my perspective. And you, and you tell me otherwise. Yeah. Because, uh, on this view, of course, like, Christ does identify with all who suffer, and that maybe mercy to any sufferer is mercy to him. I think that could be partly correct, part reflection and application here. However, the stronger view, I think, e- like, even historically, is that- Really we're talking about, especially when we get to, like, visiting those in prison, the, the persecuted or itinerant Christian missionary. When we're talking about the imprisonment and persecution language is, that especially suits believers suffering for the gospel's sake, not merely the poor in general. Now, is, are there ways for us as Christians to embody the gospel and to be a witness for Christ by going out and performing acts of social justice? I would say yes, if you connect those items explicitly to the gospel. That is, that you make it clear your emphasis, genesis, your volition comes through this message of who Christ is. Otherwise, there's plenty of institutions doing very good things, and I don't necessarily, what's in view here i

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