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In episode 503 of The Reformed Brotherhood, Tony Arsenal and Jesse Schwamb conclude their deep dive into Luke 10:25–37 — the Parable of the Good Samaritan. Far from a simple morality tale about helping strangers, this episode unpacks the parable's confrontational legal context, its reversal of expectation, and its profound Christological undertones. Tony and Jesse examine why the lawyer's question about self-justification was always destined to be unanswerable on his own terms, how the priest and Levite serve as a damning mirror for religious professionals, and why the Samaritan's lavish, costly mercy points beyond mere ethics to the gospel itself. The episode also explores the Mary and Martha account that immediately follows, arguing it cannot be read in isolation. Closing with Matthew Henry, the hosts land the discussion squarely on gratitude for Christ, the supreme Good Neighbor. Key Takeaways The parable is fundamentally about self-justification, not mercy ministry. The lawyer's question — "Who is my neighbor?" — is a legal maneuver, and Jesus' answer exposes the impossibility of fulfilling the law through self-effort rather than merely defining the scope of neighborly obligation. Jesus reverses the expected identification of "the neighbor." The listener naturally assumes the beaten man is the neighbor to be loved, but the punchline identifies the Samaritan — the one who showed mercy — as the neighbor, redirecting the question from who must I love to what does love actually look like. The Samaritan's mercy is deliberately, impossibly lavish. His actions — binding wounds, providing transport, paying an open-ended debt for a stranger and likely an enemy — exceed anything a reasonable person would do, pointing to a mercy that transcends mere human virtue. The priest and Levite indict religious professionalism. Their failure is not incidental; it demonstrates that meticulous law observance and ceremonial religiosity can actually obstruct the very love the law commands, hollowing out its spirit while preserving its form. The parable functions under all three uses of the law. For the unregenerate, it terrifies and condemns. For the regenerate, it is a third-use call to Spirit-empowered, grateful obedience. As civil law, it commends a society of compassion over indifference. Christ is the typological Good Neighbor. The Samaritan's actions — pouring oil and wine, bearing the cost, promising to return and settle all debts — carry genuine Christological resonance without requiring a full allegorical reading of every detail. The immediately following Mary and Martha account is thematically inseparable. Luke's editorial placement of that narrative directly after the parable creates a deliberate counterpoint: the one thing necessary is not anxious service but sitting at the feet of Jesus. Key Concepts The Lawyer's Question Was Never Going to Work The lawyer who approaches Jesus in Luke 10 is not a neutral inquirer — he is, as Luke tells us, seeking to justify himself. Tony and Jesse explore what this means with precision: the desire to be justified is not inherently wrong, but the mechanism the lawyer employs — the law — is catastrophically insufficient for the task. When Jesus responds with the parable, he does not sidestep the legal framework; he weaponizes it. The Samaritan's mercy is so extravagant, so far beyond ordinary moral expectation, that it functions not as an achievable standard but as a devastating exposure of how far short every human attempt at law-keeping falls. The command "go and do likewise" is not an encouraging send-off — it is, for the self-justifying lawyer, a door slamming shut. The Samaritan's Mercy Is Intentionally Beyond Reach One of the most important contributions this episode makes is resisting the domestication of the Samaritan's actions into a feel-good story about helping those in need. Tony reframes the scenario in contemporary terms: finding a gravely injured stranger from a hostile ethnic group, providing emergency first aid, transporting them to care, and writing a blank check for all future medical expenses — with no personal obligation to do so. No reasonable person would do this, and that is exactly the point. The mercy described is not aspirationally difficult; it is humanly inconceivable at scale. This is what Christ-like love looks like, and it is precisely what the law demands. The gap between the demand and human capacity is the gospel's entry point. The Mary and Martha Account Cannot Be Separated from the Parable Tony raises a hermeneutical observation that deserves more attention than it typically receives: Luke chose to place the Mary and Martha account immediately after the Good Samaritan parable, and that editorial decision is not accidental. Martha — busy with hospitality and service — looks, on the surface, like the practical application of everything the Samaritan modeled. Yet she is gently rebuked, and Mary, who sits at Jesus' feet, is commended for choosing "the one thing necessary." This creates a stunning theological counterweight: the parable exposes the impossibility of self-justifying law-keeping, and the very next story shows that even well-intentioned merciful activity, when it crowds out receiving from Christ, misses the point. The one thing necessary is always Christ himself. Memorable Quotes If you think you're the good Samaritan, if you think you're the one that's gonna come and rescue people — you're much more likely to see this as a sort of law beat-down. Where those of us who are regenerated and in Christ, this is third-use law. This is us seeing what it means to be holy, and going and doing likewise, trying in our power, recognizing that we can't, and trusting the Lord to accept our feeble attempts. - Tony Arsenal This text is not really to be preached or applied as some kind of bare moral exhortation. It's not 'try harder to be like the Samaritan.' That's totally disconnected from the gospel. It should be preached in a manner that exposes the impossibility of self-justification... and then of course it does point us to Christ as the one whose perfect, costly, self-giving mercy alone satisfies the law's demand on our behalf. - Jesse Schwamb If this parable and our conversation about it does nothing except stirring you to gratitude for the fact that our supreme good neighbor threw us on his donkey and carried us to the public house, and bound up our wounds, and paid for our debt — if it does nothing but drive you to gratitude and thankfulness and wonder, then we've succeeded in our task and we've left you with the Gospel. - Tony Arsenal Full Transcript Jesse Schwamb: Welcome to episode 503 of the Reformed Brotherhood. I'm Jesse.  Tony Arsenal: And I'm Tony, and this is the podcast with ears to hear. Hey, brother.  Jesse Schwamb: Hey, brother. Well, at this point, there's one thing that we know for certain, and that is if you're gonna come at the law giver, the one who's composed and written the law, with a legal question to try to entrap the one who has given you the law, you better not miss. And it turns out, in Luke 10 where we've been hanging out, the lawyer who poses Jesus with the question of, "Who is my neighbor?" is a big swing and a miss. Yeah. And we're finally gonna get to all the characters that are part of this amazing parable in this conversation. But of course, there's something we gotta do first. Affirmations And Denials Jesse Schwamb: It, it's everybody's, what I'm led to believe everybody's favorite segment of this entire show. I mean, the crowds out there say, "Why even have a full podcast? Just do affirmations and denials for the entire time." And we, we hear you, because we're borrowing from that beautiful confessional format of the dead reformers to settle all the much not confessional [00:02:00] disputes. So in the great tradition of the Westminster Divines, who of course cannot just simply say, "We like grace," without also clarifying 17 things that grace is not- ... we're now again going to bring you our own binding, authoritative, and entirely unneeded but very official statement of affirmations and denials. It's affirming the things we love and denying things we don't. So Tony, as is our own custom, are you affirming with something or are you denying against something on this episode?  Tony Arsenal: Um, I'm denying something. Uh, it's a sort of a weird situation that has cropped up, uh, online. And I, I try not to use this segment too often to sort of wade into, um, I don't know, the, like, latest social controversy in the Reformed world. But every once in a while I come across something that I feel like you just need to sort of talk about. And, um, many of our listeners are probably already [00:03:00] aware of the situation that I'm gonna talk about, and it's very well-publicized and, and very public. Um, but I'm denying the sort of weirdness that has happened with the G3 Conference. Um, I'm not sure how familiar with G3 you are, Jesse, but for the, the listener who may not be, G3 is a conference, um, primarily run by Baptists, and is, in my understanding, is primarily attended by sort of Reformed-ish Baptists. And I don't, I don't say Reformed-ish to be pejorative necessarily. Um, but it, it's sort of like predominantly, um Non-confessional but not anti-confessional Calvinistic Baptists, sort of think more like covenant framework MacArthur-style Baptists maybe is, is a way to look at it. Um, and a few years ago, one of their main figures, I don't remember exactly what position he held, but it was a relatively high position in, in [00:04:00] the conference. Uh, his name was Josh Boyce. He, uh, w- was caught/confessed to maintaining, like, multiple anonymous or pseudonymous, uh, Twitter accounts and publishing several s- like pseudonym-based Substacks, um, that he used to basically attack the character of not only anyone online that seemed to cross him, but, like, people that he shared an office with. Like, anyone and everyone was targeted by him. And at the time it was a big hullabaloo. He, uh, he resigned. As far as I can tell, he's faded into obscurity and has not sought to come back, although that's always, you know, yet to be seen. But at the time there was very firm statements by the r- remaining sort of board members, leadership of G3, at how inappropriate this was, and how acting anonymously requi- you know, sort of evacuates accountability and, [00:05:00]and all these different things. And it's come out recently, um, just over the last week, that four of the members of the G3 board, um, who are all elders at the same church, had assembled a sort of anonymous dossier of accusations against, um, a- another pastor, uh, that he had been sort of serially plagiarizing sermons. Um, and when nothing really happened when they sent their anonymous dossier, they started distributing this to other, other, like, platforms and other church and m- parachurch ministries, kind of encouraging people to do their own investigation. Um, one such, uh, outlet was ... It's a, it's a, I don't know, sort of a news discernment blogger kind of a thing, um, has done some pretty decent reporting work I think in, in the recent past, although it has sort of a s- storied beginning, um, called Protestia They did just [00:06:00] that. They did an investigation, and in the course of their investigation, they identified who these anonymous, uh, the anonymous reporters were, and it was the same, the very same people who a few years ago, uh, pontificated, uh, at, at length about the importance of accountability and how anonymity has, uh, taken that away. Uh, people that accepted Josh Boyce's resi- resignation for acting anonymously have now done the same thing. They have since, uh, resigned from their church eldership, um, which is gonna be awkward because they haven't resigned from the board of G3, which, uh, the offices of G3 are in the same building as the church that they've now resigned at. Uh, and I guess where, where my denial comes in and the reason that I feel like it, it might be worthwhile for us just to Even reflect on it a little bit is there is an element in the Reformed world that seeks a platform and seeks an audience and seeks notoriety, and I, I was musing [00:07:00] today a little bit on my own Twitter that th- there was a time in my life where that was very much what I wanted. I wanted to be a, a very public, well-known theological voice, and, um, a- and I just have sort of like drifted away from that. And the, the reason I think it's worth mentioning on our show is that we do have an audience. We have a, a modest audience. It's not huge. It's not nothing. Um, but th- there is a real temptation to seek fame and notoriety that is absolutely destructive and really antithetical to, uh, to Christian principles of what it means to serve those around you, to serve with humility, to r- you know, redound any glory that might come to you for your actions to, to the fact that it is Christ who empowers all things and brings all good blessings. So I don't know that I have much more commentary on it. It's just a weird... It's a very weird situation, but it, it seems like it very much has come from a [00:08:00] place of feeling as though minor slights by people you associate with warrant sort of a, a nuclear option like this because, uh... and I don't wanna read too much into motives, but, but it seems like because your reputation and your notoriety is so great that any offense to it needs to be responded to in kind, and that's just not, that's just not the Christian way. So again, I don't know that I have any more commentary or thoughts on it. It just was a weird situation that I'm, I'm like, "Why do we gotta do this to each other, folks?" Like, why are we, why are we biting at each other all the time? Why are we doing these things except from a place of sinful pride? So I'm denying that. I'm denying sinful pride. I'm denying my own tendencies to seek glory in a spotlight. Um, I'm very thankful that God did not, uh, see fit to grant me that desire 'cause it probably would've been even more destructive for me than it has been for these guys. So I'm very happy to live in obscurity, [00:09:00] to serve the local church, to share our voices in this very modest, tiny platform that we have, and perhaps the Lord will see fit to change that one direction or the other, and I'll, I'll be happy to serve at His, uh, at His will. But I'm glad for now that, uh, the, the temptation of international fame has not been something that I even have the opportunity to lay hold of. Um, I'm very thankful for that, that, uh, grace from the Lord.  Jesse Schwamb: I had that light, sarcastic, some might say somewhat humorous opening and affirmations and denials, and you, you just brought the heaviness, which is okay. Sometimes that's, sometimes that's what happens.  Lament Devotional Spotlight Jesse Schwamb: And- Yeah ... I- fortunately, I have an affirmation, but it's, uh, of, like, a weird, heavy kind now that I think about it. So, um, I'm trying to, I'm trying to get everybody on the cusp of good books that I think are coming out. And so here's another one where it's not even gonna be released until September 30th, and so you have plenty of time to go out and find this thing. So P&R Publishing, many may be [00:10:00] familiar, does this whole series, topical series, which are called 31-Day Devotionals for Life, and there's a new one being released by Christine Chappell. It's called Lament: Crying Out in Faith. So I'm affirming with this piece because I've had the joy of been working through some of this stuff, and I think this is some of the best treatment I've ever read, been able to practice, been coached into for lamenting. We've talked before at length about how Christians, especially in the West, often because we just have great lives, we aren't familiar with lament. We don't practice it well. We hardly sing any songs of lament. We're unfamiliar with it. It's like a foreign land to us. And then sometimes when we're, we get convicted we should lament, we kind of interpret that as, "Well, yeah, I, I know I can blow up at God. I can get angry with him and, and that's okay." David does it too, and it's okay to express all your feelings with God. What I like about this work is it cultivates more of a prayer language. It gives voice to pain and grief so that there can be a real healing. It's not just a complaining. It's not just [00:11:00] throwing your voice out into the ether to, you know, wildly pontificate or self-aggrandize about how hurt or upset you are. It enables us to cry out to God in such a way that it promotes emotional authenticity, but at the same time maintains reverence. I think that is, uh, at least what I need. The beauty of this book is somebody you know or yourself need to lament something. Actually, I think we all have something to lament, even as it's getting older or things changing in our lives. So I highly, highly, highly affirm with this book. It's Lament: Crying Out in Faith. P&R does a lot of great publishing in this way. It's just the year of the devotionals, Tony. I don't know why. Yeah. I mean, I even hate to use devotional. It's the year of good resources for daily praise and worship- Yeah ... and lament should be part of our praise and worship. Yeah. So, but doing it in the right way is something I'm learning. I had mixed understanding of it. So this will clarify, encourage, edify in all the ways that I think we need.  Tony Arsenal: That sounds great. I, I do agree with you. I think, um- [00:12:00] Although I think it may be a little bit less so in, in the sort of confessional Reformed tradition just because the Psalms in general play such a prominent role in Reformed worship. Um, I do agree with you that broadly, like, we, we in the Western evangelical w- world don't, we don't know how to do laments. Um, I'm not one of those people that would say im- imprecatory prayers are inappropriate. I know there are some even within the Reformed world that would say im- imprecatory prayers are not appropriate for God's people in, in the new covenant. Um, I don't know that I agree with that, but, but that's another example of, like, that's in the prayer and hymnbook of our people- Right ... and we don't really know how to do it. Yes. So, and, and imprecation and lament are very closely related to each other. They're, they're very similar, um, ways of thinking and they're, they're both kind of modes of prayer that, uh, we don't, we don't really engage in. And so when we do have- when the occasion arises, we're, like, out of practice. So that's a great, uh, a great [00:13:00]affirmation and yeah, a little, a little weirdly heavy. Maybe this is gonna be a, a weirdly heavy episode. Who knows?  Jesse Schwamb: Yeah, it very well could be.  Good Samaritan Deep Dive Jesse Schwamb: I mean, listen, it was no doubt heavy for the lawyer who stood up- True who was  Tony Arsenal: like- Nicely done ...  Jesse Schwamb: I'd like to justify myself, so Jesus, let me ask you, we took our question, "Who is my neighbor?" I do all these things. I'm down with the law. Yeah. I know all this stuff. And I think we had some really great conversation last time. I'm biased, but I think we had some really fantastic unpacking of the first part of this, and if you haven't heard that yet, you should go back and listen to episode 502. But in this episode, we're really getting into all of these wonderful and somewhat colorful characters. So I'm gonna pick us back up in Luke chapter 10, starting in verse 25. So I'm going back a little bit just to set that proper context for this amazing parable that Jesus tells us. So he says, "And behold, a scholar of the law stood up and was putting him," that is Jesus, "to the test, saying, 'Teacher, what shall I do to inherit eternal life?' And he said to him, 'What is written in the law? How do you [00:14:00] read it?' And he answered and said, 'You shall love the Lord your God with all your heart, and with all your soul, and with all your strength, and with all your mind, and your neighbor as yourself.' And he said to him, 'You have answered correctly. Do this and you will live.' But wishing to justify himself, he said to Jesus, 'And who is my neighbor?' And Jesus replied and said, 'A man was going down from Jerusalem to Jericho and fell among robbers, and they stripped him and beat him and went away, leaving him half dead. And a priest happened to be going down on that road, and when he saw him, he passed by on the other side. Likewise, a Levite also, when he came to the place and saw him, passed by on the other side. But a Samaritan, who was on a journey, came upon him, and when he saw him, he felt compassion.'" And he came to him and bandaged up his wounds, pouring oil and wine on them, and he put them on his own animal and brought him to an inn and took care of him. And on the [00:15:00] next day, he took out two denarii and gave them to the innkeeper and said, "Take care of him, and whatever more you spend, when I return, I will repay you." Which of these three do you think proved to be a neighbor to the man who fell into the robbers' hands? And he said, "The one who showed mercy toward him." Then Jesus said to him, "Go and do the same."  Tony Arsenal: Yeah. Yeah, this is one of those parables we, we mentioned, uh, I guess we've invented a new classification of parables called the Big Daddy parables. That's right. Um, uh, this is one of those parables that is so ubiquitous and well-known, uh, that word there, choice there was a little hat tip to my Lutheran friends. Um, so ubiquitous and well-known that I think we actually can, can rush into a common understanding and not, not be right at all about it. And I think the, the way this, uh, uh, the way I've seen this commonly done in, in circles I've run in in the past is this [00:16:00] becomes a parable about mercy ministry. Um, and, and the primary point is about how we serve our neighbors. And I think there certainly is, um, there certainly is an element of that that we can glean from this, that Christ is making a commentary on the fact that, um, the, the, the right way to not only serve your neighbor but to even identify your neighbor, uh, and it's funny because I think this is, this is where I think people go wrong. The, the Samar- or the, um, the, the lawyer is asking, "Who is my neighbor?" Right. And I think we commonly read this, and we read it to say, well, the Samaritan, uh, or the, the guy who got beat up is the neighbor. Right. And so we have to serve our neighbor like the Samaritan did. But the, the, the punchline, whatever, of the story is that the Samaritan is the g- is the neighbor, right? We, we call this the Parable of the Good Samaritan, but we might wanna call it the [00:17:00] Parable of the Good Neighbor. And so it says more about what it means to be a good neighbor than it does to, um, to say about who, who our neighbor necessarily is, right? The, the s- uh, the lawyer was asking, "Who's my neighbor?" And the answer was the one who shows mercy. And there's kind of a weird, there's kind of a weird paradox there, and this is something Jesus commonly does, where, like, He doesn't really answer the question. Um, the, the lawyer is like, "Well, who is it that I have to love," right? "The, I have to love my neighbor as myself, and who is it that I have to love?" And Jesus' answer basically is like, "Well, the good neighbor is the one who showed mercy." Well, that doesn't answer- Right ... His question. So I think we have to be careful when we, uh, we work through this not to just sort of default and jump to what might be called, like, the lowest common denominator interpretation, right? These are things that, yes, um, there is something to say about, uh, mercy ministry and how important it is to serve the, [00:18:00] serve those around us who are in need, right? That's, that's the command that comes out of this or the outcome that comes out of this is Christ is commanding this, um, this lawyer to go and be merciful to others. Um- But if we, if we move too quickly to that, we miss a lot of what this has to say about the nature of justification- Right ... the nature of Christ as, as the capital T good neighbor, right? The, the good neighbor who, who takes care of our sin and pays the debt for us to be restored, right? I don't, like I said last week, I don't think that that is too on the nose. Um, I think we miss the fact that the question, uh, the question is coming from a place, and we talked about this a little bit last week, but and maybe we'll get into it a little more. The question is coming from a place, um, whether you view this negatively, like I think most do, and there's warrant for that, or whether you view it a, a little bit more neutrally or maybe even positively, which is where I land, the desire to justify or to be [00:19:00] justified is not a bad desire. And the, the text doesn't seem to offer a lot of commentary on the fact that the, the, um, lawyer is desiring to justify himself, other than the implied commentary o- of what the parable says about salvation in that someone else needs to save you, so you can't do it yourself in the first place. So I'm excited to get through this. Um, I, I think we're probably gonna be here, we're gonna camp out here for at least another week after this, 'cause there's just so much to this parable. Who knows? Maybe we'll fly through it and it'll be a quick conversation, but I, I don't... That's not really our jam. Um- That's not really what we do But yeah, it, it's, it's a big daddy parable. There's a lot here to unpack.  Jesse Schwamb: Yeah. You're right about that. Interestingly, as always, Jesus flips the law, but here the law flipping, like, ends up smacking you in the face because it does start with this inquiry about just identify for me who my neighbors are. If you give me these discrete instructions like the law has given me to do all these things, which by the way, I mean, even that when we have this lawyer saying, [00:20:00] "I've done all these things. I've identified just for instance that the law includes loving the Lord God with everything, every part of who I am." He says like, "Yeah, I've done all these things." This is, I've already accomplished that. So now let me get, become self-justified in confirming I've done all these things. If you just tell me who the neighbors are, I'll be able to say to you, "Yep, I've already done that." Instead, what happens is Christ says, "Here's what neighborly love looks like. And what it's gonna look like is so dramatic and so shocking that you ought to take pity and have concern and show compassion for those not just who are unlike you, but are, like, abhorrent, those who you would even never identify with in the parable of the story I'm about to tell you." So I think there's all of that, like you said, to move away from just kind of categorizing this as a nice homily about how we ought to behave. However, there might be, like, some kind of moralistic theme in this that directs us toward actions of love and generosity, which by the way, could just be common grace. Those exist outside of strict belief and adherence to the gospel, and certainly can be far afield from actually loving Christ. [00:21:00] The other thing that I think sometimes happens with this, and I'm gonna be unpopular on this one, I'm afraid, but is that I think there is often a lot of allegorical excess. And certainly there are people more intelligent than I who really embrace that. So I'm looking at you, Patristic Fathers. Like, you know, if you wanna read some interesting stuff, everybody can go look up Origen or Augustine on this. Yeah. And they allegorize this parable in New England what we would call wicked fine detail. I mean, down, down to everything. So the oil and the- Yeah ... wine, the soil, each of the persons here representing something that in itself, like, everything. And I think that that is okay. What I struggle with on that is, and this is where I'm unpopular, I think, is that- There are a lot of other exegetes, I don't think I'm alone, that would look at this and say, "Yes, there is something about this that draws us into, like, just general typological resonance. I'm not gonna reject that." There are these, like, broader canonical themes of, like, helpless [00:22:00] humanity, like you said, and undeserved mercy. Those all legitimately, I think, echo the gospel truths. But I'm kind of resisting, or I'm prone to resist, treating every narrative detail in this as some kind of, like, independent cipher. Yeah. And so I think I want to come a little bit in criticizing, like, the allegorical method here, that instead what happens when we do that is we're, we're... I think we're obscuring a little bit Christ's actual didactic purpose, which is fundamentally ethical and legal, 'cause that's the question he's answering. He's trying to answer this question, "Who's my neighbor?" And he's gonna do it- Right ... with this definition-shattering example. And so I think, like, the most responsible hermeneutic here affirms that, like we said before, a parable should have a single main point, and it's determined in this context by that punchline, like you said. Um, at the same time, I think we can legitimately, like, permit some restrained theological reflection on, like, that broader resonance with the gospel. I'm not denying that. But without multiplying, like, allegorical [00:23:00] correspondences like the text itself doesn't even make. Even, even coming down to, like, who we see as Christ in the story, while that can be useful and helpful, it's not the same identification that we've seen in other parables. Yeah. So that's what makes this, like you're right, Tony, like, really unique and very interesting because we can draw lots and lots of parallels, and perhaps we should. But at the same time, it's always good to remember what is it that Jesus is on about here? What is it that the hearers were really being prone to understand and mull over and meditate on? And that's, like, this first principle of neighborly love, like you already called out.  Tony Arsenal: Yeah. Yeah, and I, I agree with you, too, is I, I think, um- We can sort of fall into a trap or a pit of assuming that all of the parables are meant to explain the same thing. Sure. And I think, like, within Matthew maybe that's a little bit more, uh, accurate because m- I think all, if not [00:24:00] most of, of the Matthean parables, you know, the Kingdom of God is like, the Kingdom of God is like. So th- like, that repeated f- refrain of, like, the Kingdom of God is... In, in Matthew, Christ is using parables to teach about the mysterious hidden reality of the kingdom in a way that people can understand. Um, this is different, right? This is not a Kingdom of God is like. There is no, um, clear this is like that, uh, introduction to this parable. Right. I, I've actually even read some commentaries that would question the assignment of the title parable to this, because they want to restrict what a parable is to those sort of kingdom, like, explicit simile- Good point ... things. Yeah. So- Right ... but I, I do think, um, w- we, we have to be careful not to run down that road, because this parable is not really... Again, like, it's not explaining what the Kingdom of God is like. This is trying to, um, not trying to, Christ is [00:25:00]articulating a reality that is baked into the law, um, and he's flipping the question on its head, and this is what I think is so, um, so wrong about the allegorical approach, right? Is that the allegorical approach seeks to find symbolism in every discrete character or element of the, of the parable, or of the, the allegory if you wanna, we wanna distinguish it. This really is, is trying to just get at that one point. And what- Mm-hmm ... I think is so, what must have been really just infuriating for this lawyer, um, regardless of what happened after this, right? We don't, we don't get commentary like we do with the rich, young ruler, and the stories are in many ways are very much the same. Like, it's the same basic setup. But we don't get commentary that, like, he went away sad, like we do with the rich, young ruler. We don't know what happened with this guy. We don't know what his reaction... But I, I'm sitting there putting myself in his place, and I'm, I'm thinking through this, and this is one of those things that it's actually hard even to mentally get yourself there. The, [00:26:00] the, each character that is introduced here, um, is a candidate for the neighbor. Right. But the most obvious candidate based on, um, the way we commonly interpret this, is that the dude who gets beat up and left stripped naked is, is the neighbor that we're supposed to love Right? So the lawyer, as he's hearing this parable, as it's being told, and the, the people who are there listening, right, the, the other people that are around, there's this character introduced, "Who is my neighbor? Well, a man was going down to Jerusalem. He fell among roggers, Roger, robbers, who stripped him and beat him and departed, leaving him half dead." Like, the obvious answer is that Christ is introducing this poor, destitute, beat-up, naked dude, uh, as the neighbor that needs to be loved. And so he goes through the whole parable, and you're like, oh, well, like, the, you know, the, the priest and the Levite, they didn't love this guy. Uh, the Samaritan, you know, I think an audience of Jews probably would've been thinking like, "Well, the Samaritan can't be..." You know, the Samaritan [00:27:00] is just a dude. Like, none of these people are loving the, the, the beat-up dude like a neighbor should. Right. And then all of a sudden, Christ flips the script, and the neighbor is not the dude who's laying there naked, half dead, who's been rescued and, and, you know, restored and is being healed. It's actually the Samaritan. And so there's this... We have to... Part of the reason, I think, I mean, I, I, I guess I don't know for sure, but part of the reason I think s- that parables have this, like, reversal of expectation baked into many of them is that it is there to challenge our assumptions, and th- that sort of whiplash effect when you get to the end of it, you're like, "Whoa, that was like he was talking about totally, something totally different than what it seemed like he was talking about." I think that's actually a teaching tool here as well. Right. That the, the whole time you're thinking like, "Oh, this dude is the neighbor, and I've gotta figure out how to love him best," and that's what plays into these mercy ministry interpretations, is thinking that the, the point of the parable is to show us how to take [00:28:00] care of the, the people who need help, when really the point of the parable is the good neighbor. And, uh, we might butt heads a little bit on this, 'cause I think I take probably more of a Christological, uh, topological, typological interpretation than you do. I, I think that the point of the parable is that you can't justify yourself, and the only one who can justify you is the one who's kept the law perfectly. And what does it mean to keep the law perfectly? Well, love the Lord your God, but also love your neighbor as yourself. Well, who's the only person in the story who's loved the neighbor as himself? The one who s- rescues and heals and pays for this poor man who's been, you know, waylaid by robbers. He's the good neighbor who fulfills the law. He's the one who's justified himself. Now, yes, "Go do likewise," there's some echoes there of, of the go and sin no more language that we see in other places, too. So I, I think this parable is more, is more about- A, and this is where it shares some affinity with the rich young ruler, [00:29:00] right? The rich young ruler is told to go and to, to sell everything he has and donate it to the poor and to come and follow Christ. And he says, you know, he, he can't do that. He walks away sad. In this instance, it's the same kind of situation. It's an, a question about how do I fulfill the law? What do I need to do to be saved, to inherit eternal life, to obtain eternal life, whatever the phrasing is. And the answer is, "Obey the law perfectly." And the guy goes, "Well, hey, I did that." And he said, "Well, let me show you how much you didn't do that." And the reality is the only one who did that is Christ, the good teacher, right? I mean, there, there's so many parallels between these two accounts. It, it's almost the same, it's almost the same story. This one just in sort of parable answer form versus a more direct form, which we see with the rich young ruler. Jesse Schwamb: Yeah, what I find really fascinating about these is that whereas, like you said, the, some of the other parables, they come under the volitional teaching of Christ. That is, He is presenting forward the topic at hand. So usually it's in the context of conversation, but He essentially makes [00:30:00] the segue. He presents and opens up this new kind of vista to explore. In this case, or in both those cases you talked about, the confrontation really comes from the outside. Of course, God, through Christ, predestined all of these things to pass, so I'm not saying that Christ was caught off guard, of course, by this line of questioning. And presumably He understands that when the lawyer asks this question, He knows that it's from a position of self-justification. So I don't disagree that that might be there, some of that at play, and that really the ultimate end of this would bring, to bring one's self to the realization that you can't do this. At the same time, though, I think almost, especially in this one, I think, uh, it's not that Jesus withholds that, but I read that do, go and do likewise is this is what you said you wanted. You asked me for an answer, and I gave you the answer. You asked for the law- Yeah ... I will give you the law. So I actually don't know how this ended. It doesn't strike me that it ended well, and I think, I don't know if there was some kind of massive realization there, but it's almost as if there is some [00:31:00] obscuring of this. This is like typical parable, parable language where I think if you're there and you're listening, and you're trying to just track with the question and track how that compounds and corresponds with the law, that you would leave more destitute, more confused, and perhaps more angry than before, and certainly not in a position of understanding, "Well, th- this one before me is the Christ." But that's exactly what parables do. So again, I, I think to me- Right ... I see this more as certainly, again, there are these wonderful themes These kind of overtures of the gospel within, but they are dark and very obscured because the man asks a question about the law, and Jesus comes with a message about the law. And like you said, that law is- Yeah ... like, there's almost no grace in his tone as I read it because, not that he is not graceful or full of grace and gracious, but this guy asks for justification under the law. And so it ends with saying, it ends with this really phenomenal phrase, of course, of the lawyer realizing he's got himself [00:32:00] caught in having to respond truthfully in answering the question of who is the neighbor, but of course doesn't identify the neighbor except to say, "Oh, the one who has compassion," as if like he himself couldn't bring himself- Right to say these words. And then for Jesus to say, "Yeah, go do it," is, is kind of like the ultimate nail in the coffin.  Tony Arsenal: Yeah, and to tell a first century Jew to go and do, to be- Yes ... like a Samaritan is- Yes ... you know, e- even, even though that's not, like, highlighted in the text, you're right. Like, the, the lawyer probably couldn't bring himself to say the Samaritan was, right? And I, I think, um, you know, whether you take, uh, and maybe I'm novel on this. I guess I haven't really read, read a lot of people that take a, a more optimistic approach of this. But whether you take a more optimistic outcome approach or a more pessimistic or neutral, whatever, the, the actual outcome is the same, right? The, the lawyer is asking about self-justification under the law, like you said. Right. And Christ gives him [00:33:00] that. He tells him exactly what that means and what that looks like. And I think the, the impossibility of being the good neighbor as is described in the parable is exactly the sort of beat down of the law that, that, you know, we've talked about in the past is it's not as though, um, the, the, the actions of the Samaritan are not, uh, outwardly impossible, right? We- Right ... it's not unreasonable to think that someone could rescue someone from the side of the road and bring them to ... And like, the scenario itself is not that crazy. But the, the overall complex of the scenario, right? The fact that this man, um, was going down from Jerusalem to Jericho, right? The, the ... All of this points to sort of like an impossible circumstance, an impossible situation. And, and the idea that even [00:34:00] within that impossible situation you're still expected to take care of the person who is your enemy, right? The Samaritan seeing a Jewish man beaten by the side of the road- That's right ... and although the parable doesn't specifically call out that he's Jewish, if he's going from Jerusalem to Jericho, there's an implication that he may actually also have been a priest. Um, we, we don't need to get into all the details on that, but there's, there's some good, uh, some good research out there that would point to the fact that the road from Jerusalem to Jericho is, uh, was actually a very common pathway traveled by either priests or Levites. And further evidence is that a priest and a Levite are also on this same road. And so the idea that the Samaritan would, um, would- Sacrifice of himself to take care of someone who very likely considers him to be an enemy, and sacrifices in a pretty significant way. Um, I, I'll, I'll pause and now as you're [00:35:00]talking I'll do all the, the background scrambling to make it look like I know exactly how much- a denari is supposed to, to be, and I know we've talked about it before, it's just not there.  Lavish Impossible Mercy Tony Arsenal: But, but it's not a- Yeah ... it's not a trivial amount of money. That's right. We're not talking about checking this guy into, like, a Motel 6 and, and dropping a couple hundred dollars. We're, we're talking about a substantial amount of money and, and we're talking about a commitment to pay whatever is required. Okay. An unknown amount of money for this man who has been left for dead. We're not talking about a minor injury. The, the robbers beat him up, they took his clothes, and they expected him to die in the desert. He needed to be carried on a donkey. He needed to have immediate first aid attention. We're talking about a, a relatively long-term recovery. So the scenario would be more like, we think of it like, "Oh yeah, I dropped him off at the local hotel for him to sleep it off." The scenario would be more like, "I found a guy on the side of the road. I didn't know who he was. He's, he's of a group of people that would consider me to be their enemy, and he's been shot 100 times, and I'm gonna patch up his [00:36:00] wounds. I'm gonna take him to the hospital. I'm gonna not only pay and say, 'Here, I, I've already used some supplies. Let me pay for that,' but I'm gonna pay for all of his medical bills until he's healed." Like, that's the scenario we're talking about. So it's not, it's not just, like, a good deed that has been done that is maybe, like, a really, really good deed, like it's a really nice thing to do. It's a, it's an outlandishly almost impossible to conceive of doing good deed. N- I don't know anyone, um, who would... And, and I know a lot of really great people. This is not a slam. I don't know anyone who would find a stranger on the road and who is, who's gravely injured and commit to pay for all of their medical care until they're healed. I just don't know anybody who would do that. Right. Um, some might say there's actually some wisdom in that, and, uh, we've talked about how sometimes the parables present a situation where maybe, like, this isn't actually the best practical knowledge. It's there to prove a point. Right. But I don't know anybody who, I don't know anybody who would do that, who, who would even think about doing that. Um, so the, the scenario here is one [00:37:00] of impossible lavish goodness being extended to those who you have no reason to be good to, and probably have reason to not be good to. That's what we're talking about. And so the, when the, the lawyer is told to go and do likewise, he's being told to do something that is impossible to fulfill, or even to conceive of fulfilling. And so there is this element of, like, "You think you can obey the law? Well, let me tell you how much you can't  Jesse Schwamb: obey  Tony Arsenal: the law."  Jesse Schwamb: Right. By the way, this episode is brought to you by State Farm. Like a good Samaritan, State Farm is there. Every time we've been saying good neighbor, I've been just been trying to avoid thinking about- Yeah Jake from State Farm. That's what I've been doing most of this time.  Tony Arsenal: Jake from State Farm?  Jesse Schwamb: Um, I totally agree, of course.  Priest Levite And The Law Jesse Schwamb: Like, what strikes me here is that it's, like you said, there is all this emphasis on what it means to show neighborly love, but the setup is also in those who basically should be showing it but aren't, and that's where we get, can get into this lovely... It's, [00:38:00] it's okay to kinda think through some of these characters. You know, for this priest and the Levite here, and what we know about them is that they, at first it sounds like there, there's almost this sense in the language like the priest falls ab- upon this, this, you know, bloodied man by chance, and that kinda heightens the drama, I think. The priest's confrontation is a little bit unplanned, but it's immediate and unavoidable, and he chooses to cross on the other side of the road, which is of course a deliberate act of avoidance. It's not mere obliviousness. And then the Levi almost goes further, or he came to the place, he saw him closer inspection, you know, greater culpability, and yet he still passes by. I really do wish I could hear this, like, in real time, like be among, because I have to- Yeah ... wonder that there'd be this kind of sense of building in the story. And the people might be kind of getting the sense that the characters that they know and love or should love as the heroes are not gonna be performing that way. And so I think even they're curious. They might be hoping against hope that it's gonna turn out well, but knowing the question and maybe something about Jesus, [00:39:00] they might anticipate that he's gonna go in a different direction. And so again, I think we have to stick with the text here. Like, Jesus doesn't explicitly state the motives of these gentlemen, but it's truthful. What's true- Right ... is that, like, these boys should have known better. You know, a lot of people have speculated that it was for ritual purity concerns or the, another ambush or social distance or just callousness. And I think that ambiguity might be deliberate because, again, what cuts against the lawyer here is whatever the specific excuse, the point is that these, like this kind of professional religiosity and even, like, meticulous law observance are of course not identical with, and probably can even distract or obstruct the love of neighbor that the law itself commands, which is wild, right? Because we talked about how, again, this just shows the law doesn't empower you to do the thing, and in fact, here- Right ... you could essentially abuse the law so that you suck the spirit right out of it and therefore do not do the very thing that it was intended to accomplish. So even this by itself, you just stop the parable here, it's kind of condemning because it's really this [00:40:00] potent warning against some kind of merely external ceremonial, professionalized religiosity that fails to produce, I guess, what Matthew calls, like, the weightier matters of law, like justice and mercy and faithfulness. And, you know, we should understand this because I think those that are from tradition have a certain affinity for the third use of the law as a guide for the grateful Christian living, and that's, you know, kind of what we're talking about here. But it insists that true law keeping is never merely ritual or notional, but it must issue in love, like costly love. Love outside of being inconvenienced is not genuine. I, I guess we'll get there. But, you know, I don't wanna harp on the characters as some are prone to do, but that is, I think, why the characters are here. It's both to set up and show, like, you're about to see that you really do not wanna identify by your own persuasion, by your own presuppositions with the one who's gonna be the hero, that is the, the one that shows neighborly love. At the same time, I'm gonna show you by way of condemnation that those who should exercise the greater love, [00:41:00] that do know better, that should know better, that should emblem- be emblematic of the spirit of the law, have done the exact same thing. Which I can only, uh, hope but believe is what this lawyer heard as well was that he was hearing that he was being stuck into this place before he was even given the question, well, who was the neighbor here? Tony Arsenal: Yeah. Yeah, and I, I think, um- There is a real sense in some of the parables that are sort of spoken against people. Um, this one doesn't specifically use that language, but it, it is a targeted, kind of a targeted response. There is a sense that throughout the course of the parable being told, they start to recognize midway through that they're like- Right you are the man. Like, this is one- Right, right ... of those Nathan and David kind of parables where, like, at some point the realization must have dawned on this guy that, like, "I've gotta be somebody in this parable." And I think that's where, where the, the challenging part is, is it's not clear, um, [00:42:00] it's not really clear even at the end of the parable who Christ is intending this guy to be, right? Right. Is he the lawyer or is he the, uh, is he the, the dead man on the side of the road, right? Is he... Or the dying man. Is, is he the l- the priest and Levite who pass by? Is he supposed to be the Samaritan, which would just be wildly offensive. Um, he's not necessarily, like, supposed to be anyone except for the fact that now at th- the punchline of the, the encounter here, Christ says, "Go and be like the Samaritan." And it's kind of like y- you know, if you were really following God's law, you would be the Samaritan in this one- Yeah, that's right ... but you're not. That's right. You're not and you can't be. Um, and so go, go ahead and do likewise.  Christ As True Neighbor Tony Arsenal: Um, I, I do think, too, there is some elements here where, um, I- Again, I, I think I take a little bit more of a typological, Christological-centered approach on this, but I, I don't think they're incompatible. But I do think there's an element here where Christ is also [00:43:00] unveiling, uh, sort of what he would do, like what, what his own plan of salvation is as the good, as the capital G, capital N good neighbor. Um, he is the one who does pour oil and wine on our wounds, right? A- and I don't wanna ... I don't think we need to fly off the allegorical deep end of reading oil and wine to be a reference to the Holy Spirit and t- Right but sometimes those things are evocative, indirect things that should, we should call our mind to those things. Like, I think, um, you know, when Melchizedek comes to bless Abraham and he, he presents him with bread and wine, right? I, I think, like, it's okay for us to go, "Wow, the Holy Spirit really made a point there that's subtle." And I think those little things within this parable drive me to look at this a little bit more along the lines of not only is there this sort of, like, law beat down, you [00:44:00] know, John Bunyan or not, um, Bunyan style, like the, "Moses just beat the crap out of me," kind of a- Right ... kind of a thing from Pilgrim's Progress. There's that, and I think it's really there. But it's also, uh, it's also sort of like this, uh, you know, "Blessed is the one who has ears to hear" side of it of, like, for those who are regenerated and can see the parable, can see the figures in the parable, it is now this beautiful picture of what it is that Christ does for those who cannot do it for themselves, right? And it's almost like the parable becomes a litmus test. If you look at the parable, and as you're reading through it, you sit there and you go, "Yeah, man, I'm like that guy who got beat up and left for dead. That, that really describes me," um, you're gonna get to the end of this and you're gonna be sort of, like, sitting in awe of, like, "Man, I have such a great savior who threw me on his donkey and, and promised to take care of all of my, all of my wounds, and promised to pay whatever it, whatever it cost." Um, y- you know, and all of these elements of, [00:45:00] like, oil and wine and, and all of these things be- kind of become alive to you in a way that someone who sees themselves as the, the good Samaritan, who thinks they're the one who's gonna come and rescue people, or I think increasingly in our day, and it's, it's weird to even say this, I think there are people who would look at this and resonate with the priest and lawyer and actually say, like, "Yeah, they shoulda, they shoulda crossed to the other side of the room." Mm-hmm. I've heard defenses of that in trying to argue that- The priest and the Levite, if they had, if this person was dead, they had touched the dead body, then, you know, they would've been ceremonially unclean. Uh, all of that is, I think, worth speculating about. But the reality is, um, who you see yourself in the parable actually says a lot, I think, about how you see Christ in light of either our ability to fulfill the law or our inability to fulfill the law, and therefore have our need for Christ. If you think you're the good Samaritan, if you think you're the one that's gonna come and [00:46:00] rescue people, that you're gonna be, you're gonna be the good neighbor, you're much more likely to see, uh, to, to be needing this as a sort of a law beat-down. Where those of us who, maybe this is the way you wanna parse it out, right? There's those of us who are, uh, regenerated and in Christ, and this is third-use law, right? This is, this is us- Right ... seeing what it means to be holy, and going and doing likewise, trying in our power, in our, our best to go and do likewise, empowered by the Holy Spirit, recognizing that we can't, and trusting the Lord to accept our feeble attempts- Right and be pleased by them. Right. Um, or maybe if you're not regenerated, this is f- this is first use, right? Right. And, and, and this is actually there to terrify you and to show you your condemnation and to serve as your condemnation. And, and there's even, and I didn't really intend to go all the way with this, but there's, there is also an element in here, and this is where, like, the mercy ministry interpretation comes in, where this is civil, this is civil law, where this is the, the, the, um, you know, the civil use of the law [00:47:00] to restrain evil, to show society what it is to be good, to, to restrain sin. Right. Yes, we want to be, uh, we, I would rather live in a society where people stop and help someone who's stranded or injured on the side of the road than, than a society where people pass by. Um, so I, I think all of those elements are in play here, and we do have to be careful not to take the full-on, like, never go full allegory approach to this, 'cause y- you can really... That's just a good general wisdom for all of, all of the Bible, but especially the parables and other figurative stuff. You can really just go totally far afield of what actually the point of the parable is- Right ... if you're not grounding it in the purpose that Christ is teaching it for, and, and the stated outcome of the parable, right? No one in the Bible makes c- I don't know that anyone in the Bible makes specific commentary on this within scripture, but the, the idea that, like, there's all these hidden meanings, well, if those are the hidden meanings, then why doesn't Christ talk about it? Why doesn't he come back- Right ... and [00:48:00] interpret those symbols later on like he does, like the Parable of the Sower or the Parable of the Seeds or Soils. Um, that one is much more directly allegorical in that the different seeds, the different soils represent specific people with specific s- scenarios. Christ comes and, and does that allegorical interpretation later on in the passage. There's nothing like that here. So I think we have to be really careful not to slip down that road. Jesse Schwamb: I think that it could be all those things. I, I totally agree with you on that. I think it could be all the use cases of the law. I think what makes this so wonderfully complex and a little bit tricky is that when I read this, I actually don't necessarily find myself gravitating toward putting myself in one place or the other. It almost depends on where I am or what's going on in my life. So for example, I think any time that any one of us, and we've all done this as Christians, have quenched the spirit, especially with respect to helping, serving, or loving others as my, our neighbor, then we're firmly in this parable in the place [00:49:00] of the priest and the Levite. Sometimes I think we are the one on the side of the road. We look to the church, to our brothers and sisters to help us, and what do they help us with? Like you were saying, Tony, they help us with that blood and oil. They help us with this, the power of the Holy Spirit, which is given to each one to help and to serve, to identify, to comfort with the comfort we ourselves have been received. And then I do think, and this might be unpopular, that, that sometimes by the grace of God, He empowers us to be the Samaritan, but only through His empowerment. Not, of course, because we're trying to just self-justify or because we're overtly generous in our own merit, but in fact, this is the way we ought to live, and that we ought to commend that kind of behavior to, again, acknowledge it as God-given and to promulgate it, especially among the body of believers. So I do think all three forms of the law are present there, but I do think I tend to, for whatever reason, right or wrong, I tend to tilt a little bit toward that third use here, just to see this as it's not wrong to, of course, to, I think, uh, lay over all of this, all these delightful variables and [00:50:00] details. Again, this idea of blood and oil, n- normative things, normal things, standard things that are being used to address- Yeah ... wounds. They're, they're... Of course, that would've been the practical way which you would've provided some kind of medicinal care to somebody in both that extreme circumstance, but also generally, because nobody's, like, keeping gauze or popping Advil to help this, this poor guy. And so it is- Right ... like this beautiful complexion of, I think, everything that we just talked about, that there is the law present, and depending on where you are, both in terms of your ingrafting into eternity, into the Kingdom of God, and then where you are in life, you- we should read ourselves probably, or l- let me say it this way, not so it's like eisegesis, but, like, that we should see ourselves often at different pli- times maybe playing or being tempted to play the parts of these different characters. And in that we find, I think, ultimately, of course, as you're saying, that Christ is over all, and that He is the one that, of course, perfectly emphasizes all of what it means to be the Savior, the [00:51:00] true loving neighbor who cares and binds and heals completely full stop. And yet there is something instructive here, I think, as well about going and bringing that compassion. I was just thinking, like, as we were talking, that there's such a difference, isn't there, like, in our world between these days, like, pity and compassion? Like, pity often is like, "Yeah, I feel sorry for you," but it strikes me as kind of like the James, is it James 1 or James 2, where it's kind of like, "Oh, you're... I, I'm so sorry that, like, you're, you're hungry and cold. You know what? Go, be warm, and be well-fed." You know, that's like pity. Like, "Yeah, I just- Yeah ... I feel a little bad. I identified with your emotions." Sending  Tony Arsenal: good vibes.  Jesse Schwamb: Yeah. I've got- Yeah. Yeah. That's right, right? Sending good thoughts and good vibes your way. I wanna say, like, keep those to yourself 'cause they're probably not all that- Yeah ... good. Um- I  Tony Arsenal: don't want your vibes.  Jesse Schwamb: I don't want your vibes. Get your vibes out of here. What I need is that power of God himself, uh, to bring compassion, and compassion is always wrapped in action. It identifies- Right ... and then goes. It, it's, it [00:52:00] is not self-promoting, it's self-sacrificing. And so that rule of law, which is like the good rule of law, the good teaching, the kind that brings life because it's the Decalogue wrapped in skin perfectly performed by the power of the Holy Spirit through the one who is perfect again in his passive obedience and active obedience. Yes, yes, we need, we need all of that. It's modeled here, I think, to a certain extent, but I think the go and do likewise is actually for all of us, but it's not the kind like we would say, "Well, like, good luck." It's more the- Yeah ... you know the one from whose side the blood flowed. You know the one who is pressed in the garden as if olives under the press leaking oil. You know who that one was, and that one is His spirit resides in you. So now go and do these acts- Yeah ... of mercy. Again, not s- for some kind of meritorious reward, but because you were made for good works, which were set apart for you to do, and part of those good works are [00:53:00] just always being a good neighbor. Tony Arsenal: Yeah. Yeah, and, and maybe to, to close out, I, I, I think maybe we actually did it. I don't know that we're gonna have to do another episode on this. I guess we'll see after we do- Who would've guessed? ... our postmortem here.  Mary Martha And Final Charge Tony Arsenal: But I, I think part, part of, um, part of what we need to at least acknowledge is that what, what follows this parable, right? This, this goes from a parable of a lawyer seeking to justify himself to now the account of Mary and Martha, and the fact that, uh, that, um, M- Martha, you know, is busy with much work, and Mary is sitting and listening to, to Jesus and is said to have chosen the better part. And I think, like- Mm ... this is something that I think because of the way, like, Bibles are formatted, the way that certain things are sort of, like, extracted out as discrete teaching units, this parable is pulled out and separated from this next part. And I, I think we can [00:54:00] really run into problems when we do that because- You know, even if we, even if we were to sort of treat the scripture as, like, a purely human book, right? Luke chose to put this account of Mary and Martha after this, right? And, and- Right ... probably not just because, like, it happened chronologically. There's no real, um, there's no real necessity that this account of Mary and Martha in this particular story had to happen immediately afterwards. Like, there's no organic link in, in the chronology of the story to drive that, right? And the two aren't related in terms of, like, historical cause and effect or, uh, proximity. There's none of those things. So the only answer as to why this was selected to follow the parable of the Good Samaritan is that there's some thematic connection that drove Luke as an author to put this, put this right following that. And so I think even that should drive us to thinking about, all [00:55:00] right, we've got this statement of go and do likewise, show mercy. Now there's almost this foil that the, the, the person in, in the account in the, the narrative here, and a, a true narrative, right? We're not in parable land anymore, but the person in the narrative that seems to be showing mercy, seems to be taking care of people the most, is actually the one who's chastised a little bit for, for being- Right overly zealous about m- mercy ministry, hospitality ministry- Right ... is what you might call it. She's the one who's like, "Tell my sister to help me with this." And she said, like, "You know, you're always gonna have time to do this, but, like, I'

Growing crops like rye and clover between harvests gives the soil better defenses against extreme weather. Learn more at https://www.yaleclimateconnections.org/ 

Selective listening is a communication barrier where a person chooses to hear only parts of a message that fit their interests, biases, or expectations. People who hear the gospel will have various responses. Some will hear and respond favorably. For others, a favorable response will only be temporary. And some will flat out reject it. Let's unpack the parable that describes this process.I. The Sower (vv. 13-14)II. The Seed (v. 14b)III. The Soils (vv. 15-20)Learn Your Bible: As you spend time in the Word this week, ask the Lord to soften any hardness in your heart and deepen your roots so you're ready to “stand fast in the faith” (1 Corinthians 16:13).Love Your Neighbor: Some receive the Word with joy but fall away when challenges arise. How can you help a new believer in your life develop deeper roots before hardship causes their faith to wither?Live in Freedom: Which thorn is most likely to choke spiritual fruitfulness in your life right now: the cares of the world, the deceitfulness of riches, or desires for other things?

In this episode, rookie farmer Alec Smith shares a piece of advice to new farmers: balance your soils before planting anything.   Subscribe for more content on sustainable farming, market farming tips, and business insights!   Get market farming tools, seeds, and supplies at Modern Grower. Follow Modern Grower:  Instagram  Instagram Listen to other podcasts on the Modern Grower Podcast Network:  Carrot Cashflow  Farm Small Farm Smart  Farm Small Farm Smart Daily  The Growing Microgreens Podcast  The Urban Farmer Podcast  The Rookie Farmer Podcast  In Search of Soil Podcast Check out Diego's books:  Sell Everything You Grow on Amazon   Ready Farmer One on Amazon **** Modern Grower and Diego Footer participate in the Amazon Services LLC. Associates Program, an affiliate advertising program designed to provide a means for sites to earn advertising fees by advertising and linking to Amazon.com.

In this episode, Dr. David Laird of Iowa State University breaks down the most common beliefs around growing in clay soils.   Subscribe for more content on sustainable farming, market farming tips, and business insights!   Get market farming tools, seeds, and supplies at Modern Grower. Follow Modern Grower:  Instagram  Instagram Listen to other podcasts on the Modern Grower Podcast Network:  Carrot Cashflow  Farm Small Farm Smart  Farm Small Farm Smart Daily  The Growing Microgreens Podcast  The Urban Farmer Podcast  The Rookie Farmer Podcast  In Search of Soil Podcast Check out Diego's books:  Sell Everything You Grow on Amazon   Ready Farmer One on Amazon **** Modern Grower and Diego Footer participate in the Amazon Services LLC. Associates Program, an affiliate advertising program designed to provide a means for sites to earn advertising fees by advertising and linking to Amazon.com.

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How can I prepare my heart for God's Word?   In this message from Pastor David Lindell, we explore Jesus' parable of the sower and discover how the condition of our hearts determines the fruit God's Word produced in our lives. Our prayer is that you would value God's Word, receive it with an open heart, and allow it to take deep root and produce lasting spiritual fruit.

How can I prepare my heart for God's Word?   In this message from Pastor David Lindell, we explore Jesus' parable of the sower and discover how the condition of our hearts determines the fruit God's Word produced in our lives. Our prayer is that you would value God's Word, receive it with an open heart, and allow it to take deep root and produce lasting spiritual fruit.

Scripture: Matthew 13:1-9, 18-23 Guest Speaker: Dr. Todd Self Recorded on Friday, August 7, 2026

In this episode, agronomist and principal consultant at Soilsmith Ag Bruce Davison talks about what to watch out for when your soils are unbalanced and what to do about it.   Subscribe for more content on sustainable farming, market farming tips, and business insights!   Get market farming tools, seeds, and supplies at Modern Grower. Follow Modern Grower:  Instagram  Instagram Listen to other podcasts on the Modern Grower Podcast Network:  Carrot Cashflow  Farm Small Farm Smart  Farm Small Farm Smart Daily  The Growing Microgreens Podcast  The Urban Farmer Podcast  The Rookie Farmer Podcast  In Search of Soil Podcast Check out Diego's books:  Sell Everything You Grow on Amazon   Ready Farmer One on Amazon **** Modern Grower and Diego Footer participate in the Amazon Services LLC. Associates Program, an affiliate advertising program designed to provide a means for sites to earn advertising fees by advertising and linking to Amazon.com.

Pastor Bart and Pastor Tommy give some additional thoughts on the sermon "The Soils of the Kingdom", given at WCPC on Sunday, August 2, 2026. Watch the sermon Listen to the sermon

Message from Bart Garrett on August 2, 2026

Lentils can be one of the least competitive crops when it comes to weed control, but good planning can make all the difference. In this episode of MSF Farm Talk podcast, we revisit the Mallee Research Updates from March, where agronomist and WeedSmart Extension Officer Chris Davey explores practical strategies for managing weeds in lentil crops. This is Part 1 of a two-part series with Chris Davey on lentil weed management. Chris explains why lentils are particularly vulnerable to weed pressure and how decisions made before sowing can set crops up for success. He discusses the importance of crop rotation, improving crop competition and addressing soil constraints to give lentils the best chance of establishing and competing with weeds. The conversation also unpacks the WeedSmart Big 6, a framework for integrated weed management that combines multiple tactics to reduce weed pressure and slow the development of herbicide resistance. From herbicide strategies and double knock tactics to harvest weed seed control, Chris shares practical insights growers can apply to their own farming systems. Whether you're planning your next lentil crop or looking to strengthen your weed management strategy, this episode offers valuable advice to help improve crop competitiveness and support long-term weed control. Stay tuned for Part 2, where Chris explores in-crop weed control options and how to maximise herbicide performance. This podcast episode is supported by the Murraylands and Riverland Landscape Board.Support the show: https://msfp.org.au/about/membership/See omnystudio.com/listener for privacy information.

In this story, we learn that Jesus's true followers accept his word and bear fruit. ✧ Check out more resources in The Biggest Story Curriculum ✧ Follow The Biggest Story on Instagram ✧ Watch The Biggest Story Animated Videos! ✧ Sign up to receive weekly emails about the new story each week!

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In this sermon we continue our summer sermon series, Come Follow Me, as we journey through the Gospel of Mark. In Mark 4, Jesus tells one of His most well-known parables—the Parable of the Soils. While the seed remains the same, the condition of the soil determines whether it takes root and produces a harvest. Through this simple yet powerful story, Jesus invites us to look beyond the surface and examine the condition of our own hearts. As we follow Jesus together, we'll discover that the greatest obstacle to spiritual growth isn't the power of God's Word—it's our willingness to receive it. Is our faith becoming shallow? Are the worries and distractions of life choking out what God wants to do in us? Or are we cultivating hearts that are ready to hear, trust, and obey? Join us this Sunday as we discover what it means to become the kind of people who bear lasting fruit for the Kingdom of God.

https://www.maynardvillefellowship.com/wp-content/uploads/2026/07/Cooke-7-26-26.mp3 In Matthew 24:10–13, Jesus reveals that persecution wasn’t merely something the early church endured—it was something Christ used. The birth pangs preceding Jerusalem’s destruction would expose false disciples, purify the visible church, and reveal those whose faith was genuine. This message explores the intentional connection between Matthew 24 and the Parable of the Soils, showing that Jesus had already explained why some would fall away, why others would be deceived, and why only those who endure would be revealed as His true disciples.

Rev. Jeff McDonald - July 26, 2026

In this episode, regenerative agriculture expert Dr. Jessica Chiartas how healthy, well-cared for soil produce healthy, nutrient-dense food.   Subscribe for more content on sustainable farming, market farming tips, and business insights!   Get market farming tools, seeds, and supplies at Modern Grower. Follow Modern Grower:  Instagram  Instagram Listen to other podcasts on the Modern Grower Podcast Network:  Carrot Cashflow  Farm Small Farm Smart  Farm Small Farm Smart Daily  The Growing Microgreens Podcast  The Urban Farmer Podcast  The Rookie Farmer Podcast  In Search of Soil Podcast Check out Diego's books:  Sell Everything You Grow on Amazon   Ready Farmer One on Amazon **** Modern Grower and Diego Footer participate in the Amazon Services LLC. Associates Program, an affiliate advertising program designed to provide a means for sites to earn advertising fees by advertising and linking to Amazon.com.

07 23 26 How to Fix Saline and Sodic Soils by Ag PhD

In this episode of Maximize Your Hunt, host Jon Teater discusses various aspects of land management and hunting strategies with guest Brad Harper (Harper Growing Solutions). They explore changes in business focus, the importance of soil health, nitrogen management, and the role of carbon in soil microbiology. The conversation also delves into organic matter goals, nutrient management in sandy soils, product development for nutrient availability, and addressing soil imbalances. The episode concludes with a discussion on seed treatment and the importance of quality seed products. Takeaways: The podcast focuses on maximizing hunting property through land management. Changes in business strategy include a focus on high-end client engagement. There is a need for cohesive educational information in the industry. Soil health is crucial for effective land management and hunting success. Carbon and nitrogen are essential for soil microbiology and plant health. Organic matter goals vary based on soil type and composition. Nutrient management strategies differ for sandy versus loamy soils. Product development aims to enhance nutrient availability for plants. Addressing soil imbalances can improve overall soil health and productivity. Quality seed products are vital for successful planting and crop yield.   Social Links https://whitetaillandscapes.com/ https://www.facebook.com/whitetaillandscapes/ https://www.instagram.com/whitetail_landscapes/?hl=en Harper Growing Solutions (harpergs.com) Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

Rev. Jeff McDonald - July 19, 2026

All About Jesus-The Gospel of Mark-Four Soils

Welcome to The Turf Zone podcast. This episode bids farewell to Funchess Hall, where Auburn turfgrass grew its roots. For many members of the Alabama Turfgrass Association, just hearing the name Funchess Hall brings back a flood of memories. Maybe it was hustling to class with a cup of coffee in hand, late-night study sessions before a soils exam, or learning turfgrass management from professors whose lessons still shape your career today. Funchess may never have won awards for beauty, but for generations of Auburn turfgrass students, it was something far more important — home. Since 1961, Funchess Hall served as the heart of Auburn University's Turfgrass Science program. Although the turfgrass program was already more than three decades old when the Department of Agronomy and Soils moved into the then-new Funchess Hall, over the next 65 years it grew into one of the South's premier turfgrass education programs. Auburn graduates manage golf courses, athletic fields, sod farms and landscapes across Alabama and beyond. Inside those well-worn classrooms and laboratories, students learned everything from weed science and irrigation design to soil morphology and turfgrass pest control. More importantly, they built friendships, professional connections and memories that lasted long after graduation. Now, the end of an era has arrived. This summer, the Departments of Crop, Soil and Environmental Sciences, Horticulture, and Entomology and Plant Pathology are officially moving out of the “infamous” Funchess Hall and into Auburn University's brand-new STEM + Agricultural Sciences Complex. As of late May, faculty and staff are packing decades' worth of research data, teaching materials and Auburn history into boxes, preparing for a full transition by August 1st. Once renovations to Comer Hall are complete in Fall 2026, the demolition of Funchess Hall will be scheduled. Fittingly, the move is happening during the quiet of summer semester — one of the few times campus slows down enough to reflect on the past while preparing for the future. And what a future it is. Auburn's new $224 million STEM + Agricultural Sciences Complex is a stunning 265,000-square-foot facility located at 305 W. Samford Ave (part of the former Hill Residence Hall site). The three interconnected buildings will house departments from both the College of Agriculture and the College of Sciences and Mathematics, creating opportunities for collaboration unlike ever before. The new facility includes state-of-the-art research laboratories, modern teaching laboratories, collaborative student spaces, teaching gardens and even specialized research areas for aquatic animals and insects. For turfgrass students, it represents a major investment in the future of the industry and the continued growth of Auburn's nationally respected program. Of course, while the building may change, the Auburn Turfgrass Management program remains rooted in the same hands-on philosophy that makes it special in the first place. Students pursuing the Turfgrass Management track still earn a B.S. in Crop and Soil Science while gaining practical experience from internships and the Auburn Turfgrass Research Unit just a mile from campus. They'll continue learning the science and management principles needed to become leaders in the turfgrass industry throughout the country. But now students will be based at one of the most advanced agricultural teaching facilities in the Southeast. For alumni, there is a lot of nostalgia in saying goodbye to Funchess Hall. Those green tile walls, aging classrooms and scuffed floors told a story of hard work, tradition and learning. But Auburn has always been about more than bricks and mortar. The spirit of the turfgrass program — the people, the passion and the Auburn Family — is moving right along with it. So while Funchess Hall may be a distant memory soon, its legacy will continue to grow in every superintendent, sports turf manager, researcher and industry professional who once called it home. And somewhere inside that shiny new building, another generation of Auburn turfgrass students is about to start making memories of their own. The departments moving from Funchess Hall to the new buildings are planning a “Farewell to Funchess” celebration on campus during the fall 2026 semester. Watch alumni mailing lists and social media for more information as details are worked out. You have been listening to The Turf Zone Podcast. Follow The Turf Zone on X, Facebook and LinkedIn for all things turfgrass, featuring podcasts, magazines, events and more. The post Farewell to Funchess Hall, Where Auburn Turfgrass Grew Its Roots appeared first on The Turf Zone.

Sermon - Matthew 13:1-9, 18-23 - The Sower and the Soils by Community Lutheran Church

Fr Chris Borah Isaiah 55Psalm 65Romans 8:7–17Matthew 13:1–9, 18–23

Matthew 13:1-9, 18-23

Early-season cold, wet conditions can leave corn looking rough, but appearance alone does not tell the whole story. Before making management decisions, growers should evaluate stand establishment, crop staging, and root development to determine whether the crop is likely to recover. In this episode of RealAgriculture's Corn School, Aidan Filipchuk, sales agronomist with PRIDE Seeds,... Read More

Notes Matthew 13:1-9, 18-23 Genesis 25:19-34 In this episode, we explore the parable of the soils from Matthew 13, examining its themes of faith, receptivity, and the nature of God's grace. We also discuss the story of Jacob and Esau from Genesis 25, highlighting themes of family dynamics, favoritism, and divine purpose. Chapters 00:00 Introduction to the Pulpit Fiction Podcast 05:12 Exploring the Parable of the Soils 10:26 The Role of the Sower 16:24 Judgment and Compassion in the Parable 19:38 Tending the Garden: Community and Support 22:23 The Fruit of the Spirit and Generosity 24:53 The Nature of Soil and Spiritual Growth 27:00 Deconstruction and Spiritual Resilience 29:47 Exploring the Abrahamic Narratives 31:40 The Rivalry of Jacob and Esau 39:01 Subversion of Norms in Biblical Narratives 44:58 Tension and Resolution in Family Dynamics

We speak to the Environment Secretary about the government's new farming roadmap for England. It's 25 year plan and ministers say it'll give farmers the long-term clarity they need and access to the tools, technology,  skills and supply chains 'to innovate, invest and grow with confidence for generations to come.' We find out what farmers at the regenerative farming event Groundswell think of it, and discuss food security and global volatility. Experts argue that the UK can't have a 'business as usual' approach to growing food and food production should be a priority.All week we're talking about soil. Maize has become a controversial crop in recent years, in part because of its potential to cause soil erosion. In Devon, an on-farm trial is underway to grow maize interspersed with strips of mixed plants known as a 'living mulch', to protect the soil. Presenter = Charlotte Smith Producer = Rebecca Rooney

This is the first of our impromptu in-the-field programmes, recorded at Groundswell 2026.

On this week's Diggin' In with MOFB, Jim Plassmeyer joins the program talking all things Amendment 1. As the Director of the Soil and Water Conservation Program Jim has a front row seat to the impact of the Parks, Soils, and Water Tax. The program's main responsibility is to assist the soil and water conservation district in each of Missouri's 114 counties as they promote voluntary soil and water conservation to their constituents. The districts provide financial incentives, technical assistance, education and best practices to agricultural landowners and operators, working with state and federal conservation partners. Jim has been serving the program for over 25 years. A YES vote on Amendment 1 continues Missouri's existing one-tenth-of-one percent sales tax that funds state parks and historic sites, as well as critical soil and water conservation programs for another 10 years. The measure does not create a new tax or increase taxes. It renews a voter-approved funding source that has been supported by Missourians since 1984 and generates about $140 million annually for conservation and outdoor recreation. By voting yes, Missourians can help protect farmland and improve water quality, while ensuring future generations can continue to enjoy Missouri's state parks and historic sites. Subscribe wherever you listen to podcasts to have Digging In sent directly to your smart device each time it's released! Host: Janet Adkison, Missouri Farm Bureau Director of Public Affairs Guest: Jim Plassmeyer, Soil and Water Conservation Program Director Producer: Jacob King, Missouri Farm Bureau Video & Audio Media Specialist

In this wine podcast episode, Janina takes you on a deep dive through the Loire Valley - one of the world's most diverse and fascinating wine regions - using the WSET Diploma textbook as a guide. Whether you're studying for the D3 Wines of the World exam, planning future wine travel, or simply want to learn about wine in a more structured way, this flashcard-style episode explores the Loire Valley from the Atlantic coast to Sancerre in the east. Discover the region's climate, soils, wine grapes and winemaking styles, including Muscadet, Chenin Blanc, Cabernet Franc and Sauvignon Blanc, while building a deeper understanding of French wine and wine education along the way.   Timestamps 2:18 – Introduction to the Loire Valley - history, the river, and how regions are divided 3:22 – Overview of the regions and key grape varieties - Melon, Chenin Blanc, Cabernet Franc, Sauvignon Blanc 4:13 – Pays Nantais: Region & Grapes - Melon de Bourgogne, Muscadet, and Folle Blanche 4:54 – Pays Nantais: Climate & Challenges - maritime climate, spring frost, and rainfall risks 6:00 – The Melon Grape - why it thrives here, its viticultural traits, and disease vulnerabilities 7:06 – Muscadet Wine Style -fresh, light, high acid; vineyard management and winemaking 9:21 – Sur Lie - what it means, why it matters, and how it adds texture 10:00 – Muscadet Appellations & Wine Laws - AOCs, yields, sur lie rules, and labelling 11:31 – Muscadet Cru Communaux - Clisson, Gorges, Le Pallet, and how they differ 12:30 – Muscadet Commercially - the 1991 frost, the decline, and repositioning 13:34 – Middle Loire: Anjou-Saumur & Touraine – Introduction 13:44 – Key Grape Varieties - Chenin Blanc, Cabernet Franc, and Sauvignon Blanc 14:25 – Climate Across the Middle Loire - Atlantic to continental, rainfall timing risks 15:54 – Sweet Wine Conditions in Anjou - the River Layon, mist, and noble rot 16:26 – Soils of Anjou-Saumur & Touraine - schist, limestone, tuff, and chlorosis risk 17:23 – Chenin Blanc in Detail - viticulture challenges, styles from dry to botrytized sweet 18:59 – Cabernet Franc - viticultural traits, flavour profile, and uses in red and rosé 20:28 – Other Red Grapes - Grolleau Noir, Gamay, and Cabernet Sauvignon 21:43 – Winemaking in the Middle Loire - Chenin Blanc, Cabernet Franc, and rosé techniques 22:51 – Appellations & Wine Law: Overview - how the Middle Loire is structured 23:25 – Anjou AOC - yields, blends, Anjou Villages, and producers labelling as Vin de France 24:55 – Coteaux du Layon - sweet botrytized Chenin Blanc, sub-appellations, yield/alcohol hierarchy 28:48 – Savennières AOC - dry Chenin Blanc, schist soils, La Roche-aux-Moines, Coulée de Serrant 30:42 – Rosé Appellations - Rosé de Loire, Rosé d'Anjou, and Cabernet d'Anjou 32:22 – Saumur AOC - white, red, rosé, and sparkling styles; yields and appellations 33:23 – Saumur-Champigny AOC - Cabernet Franc, soils, style, and commercial history 34:41 – Touraine AOC - styles, grapes, subzones, Vouvray, Montlouis, Bourgueil, and Chinon 39:05 – Central Vineyards: Introduction -  the eight AOCs of the far east Loire 40:08 – Central Vineyards: Climate - continental conditions, frost, hail, and long daylight hours 41:09 – Sauvignon Blanc - viticulture, flavour profiles, and the effect of canopy and picking date 43:28 – Winemaking in the Central Vineyards - fermentation, MLF, and oak use 44:41 – Sancerre AOC - grapes, yields, history, style, and top producers 46:16 – Sancerre Soils - caillote, terre blanche, and silex, and how each shapes the wine 47:11 – Pouilly-Fumé AOC - style differences from Sancerre, frost risk, and bottle age 47:54 – Other Central Vineyard AOCs - Reuilly, Quincy, Menetou-Salon, and bonus appellations 50:04 – The Loire Today: Trade & Commerce -  family estates, négociants, exports, and market structure 51:00 – Négociants -  their role, consolidation, and the blurring line with estates 52:00 – Organic, Biodynamic & Natural Wine - the Loire as a hub, Nicolas Joly, and Vin de France  

FACETIME WEEK 1/2/3    WEEK 1- FIRST WORDS OF JESUS (JESUS 12 IN TEMPLE) DIDN'T YOU KNOW- I NEED TO BE IN MY FATHERS HOUSE    WEEK 2- PARABLE OF THE SOWER JESUS TELLS PARABLE- 4 SOILS– HOW IS YOUR HEART?    WEEK 3- HOW MUCH MORE (DISCIPLES PRAYER) DISCIPLES-JESUS TEACH THEM TO PRAY- ONLY […]

As we conclude our journey through the book of Romans, we're confronted with a powerful warning about the danger of disunity in the church. This message explores how Jesus himself warned us through parables about division infiltrating the body of Christ. The parable of the mustard seed takes on new meaning when we understand that Jesus wasn't celebrating growth, but warning that the church would become something it was never meant to be—a massive tree where birds (representing demonic influence) could nest. We're reminded that unity isn't just a nice ideal, but carries supernatural power. The biblical math is stunning: if one can put a thousand to flight and two can put ten thousand to flight, imagine what happens when the entire body moves in agreement. This message challenges us to examine our hearts for roots of bitterness and division, to mark and avoid those who create obstacles contrary to sound doctrine, and to remember that Christ's blood was shed to unify us. The call is clear: we must be patient with one another, count others as more significant than ourselves, and protect the unity that Jesus died to create. When we gather in his name with unified hearts, there is extraordinary spiritual authority that binds and looses both on earth and in heaven.SERMON NOTES – Romans 16:17–27 / Unity, Division, and the Crushing of Satan  -----------------------------  DETAILED NOTES  I. Danger of Division in the Church (Rom 16:17–18)  - Main New Testament warning: disunity (Jesus, Paul, Peter, John, Jude).  - Unity = one Lord, one faith, one gospel; not robotic sameness but shared mission.  - Christ shed his blood to make the church one; division attacks something Jesus died for.  - Paul's commands about divisive people:   - “Watch out for” (mark them, be aware).   - They cause divisions and obstacles contrary to sound doctrine.   - They serve their own appetites, not Christ.   - They use smooth talk and flattery to deceive the naive.  II. Jesus' Parables and the Corruption of the Church (Matt 13)  1. Parable of the Soils    - Seed = Word; soils = hearts.    - Only 1 in 4 bears fruit; of that, some produce 30/60/100-fold.    - Birds = the wicked one (Satan), snatching the Word. Birds are “bad.”  2. Parable of the Wheat and Tares    - Sower = Son of Man; field = world; good seed = sons of the kingdom; tares = sons of the evil one; enemy = devil; harvest = end of age; reapers = angels.    - Wheat and tares look similar until maturity; wheat bows in humility, tares stand proud and darken.  3. Mustard Seed Parable    - Seed (kingdom) planted in the world becomes a tree big enough for birds to nest.    - Mustard should be a bush, not a tree—picture of abnormal, corrupted growth.    - Birds (demons) nesting = the enemy infiltrating an oversized, deformed church through false teaching and division.  III. Power of Unity  - Biblical “math”: one puts 1,000 to flight, two put 10,000—exponential power in agreement.  - Eph 4; Col 3; Phil 2:   - Walk worthy: humility, gentleness, patience, bearing with one another, forgiveness.   - Do nothing from selfish ambition; count others more significant.   - Love binds everything in perfect harmony.  - Matt 18: agreement in prayer after reconciliation; where two or three gather in Jesus' name, He is present.  IV. Crushing of Satan (Rom 16:20)  - “God of peace will soon crush Satan under your feet”: peace = the end of conflict, not passivity.  - Genesis 3:15: promise of a serpent-crusher; Satan watches the seed-line through history.  - Jesus revealed as Lamb of God; defeats Satan's temptations with the Word.  - On the cross: “It is finished” (paid in full). Satan's apparent victory is actually his defeat.  - Justification (penalty), sanctification (power), glorification (presence of sin removed).  V. “My Gospel” and the Open Door (Rom 16:25–27)  - Paul calls it “my gospel” – it must move from abstract truth to personal reality.  - Mystery revealed: salvation open to all nations, not just Israel.  - Same blood, same cross, same way for everyone; the blood will never lose its power.  -----------------------------  PRACTICAL APPLICATIONS  1. Guard against division: refuse gossip, confront offense biblically (Matt 18), seek reconciliation quickly.  2. Deepen discernment: know Scripture (like Bereans, Acts 17:11); test teaching, including online voices.  3. Pursue unity: intentionally prefer others' interests, practice patience and forgiveness in your church.  4. Use the Word in warfare: answer temptation and lies with Scripture as Jesus did.  5. Make it *your* gospel: regularly meditate on Romans; personalize what Christ has done for you.  -----------------------------  DISCUSSION QUESTIONS  1. Where have you seen division harm a church? What were the roots of that division?  2. In what ways can “tares” and “wheat” look similar today? How does maturity reveal the difference?  3. How can your group practice biblical reconciliation when someone is offended?  4. What are some current “human philosophies” or trends that conflict with the gospel?  5. Has the gospel become “my gospel” for you? How is that evident in your daily decisions?

In this episode of the Greenside Up Podcast, Jordan and Jason sit down with Zack Farr, third-generation citrus grower, redneck entrepreneur, and co-founder of Biotech Applied Research, for a wild, unfiltered ride from castrating calves to carbon-smart soils. Zack walks through his journey from FSU to Miami sales, back home to struggling citrus groves, into industrial hemp, and ultimately to discovering the power of biochar after a "holy grail" 15' x 15' patch of supercharged soil changed everything. The conversation dives deep into the realities of Florida agriculture, the collapse of citrus, the politics and economics around hemp, and how biochar is being used for tree restoration, mitigation projects, turf and landscape installs, and large-scale soil remediation. Along the way, they swap stories about a high-spec Tampa tree mitigation job that unknowingly used Zack's product, talk practical application methods, ROI, and why biochar might be the "foundation concrete" of healthy soils rather than just another green-industry fad. If you're in trees, turf, landscape, or ag and want a real-world, boots-on-the-ground look at biochar and regenerative practices in Florida, this episode is for you. Connect with Jason and Jordan:

In this special National Soil Health Day episode, Jeff, Mary, and Eric talk with Dr. Ray Weil of the University of Maryland. An internationally recognized soil scientist, Dr. Weil shares how a desire to make a difference in the world led him from an interest in medicine to a lifelong career in soil science. The conversation explores his early experiences managing an organic farm, decades of work pioneering cover crop research, and his belief that plants are among the most powerful tools for improving soil health. From living roots and plant diversity to soil biology and resilient farming systems, Dr. Weil highlights how working with nature and using plants to feed and protect the soil can benefit both the soil and the people who depend on it. In celebration of National Soil Health Day, keep the learning going by reading and watching! Dive into The Nature and Properties of Soils, co-authored by Dr. Ray Weil, and then head to YouTube to watch In the Soil Pit #1 with Professor Ray Weil: Soil Horizons. Whether you're new to soil science or a longtime enthusiast, these resources bring the world beneath our feet to life!Tune in, like, and subscribe anywhere you get your podcasts or 4thesoil.org/podcastAs always, we encourage you to cooperate with other farmers, graziers, and gardeners for peer-to-peer learning. We can all be 4 The Soil, for the future! Here is how with four principles: 1) Keep the soil covered -- Cover crops are our friends;2) Minimize soil disturbance -- Be gentle, take it easy;3) Maximize living roots year-round -- Keep roots growing; and4) Energize with diversity -- Thrive with diversity.If you are interested in art and framing the 4 The Soil posters for your office or home, the 16” by 20” posters are available for purchase and printing as single posters or a set of five posters. Additional, 4 The Soil gear and swag is available for purchase at https://4-the-soil.printify.me/If you have questions about soil and water conservation practices, soil health principles, or how you can celebrate National Soil Health Day on Tuesday, June 23, 2026, call or visit a USDA Service Center, a Virginia Soil and Water Conservation District office, or your local Virginia Cooperative Extension office.   4 the Soil: A Conversation is made possible with funding support from the National Fish and Wildlife Foundation and The Agua Fund. Other partners include the USDA Natural Resources Conservation Service; Virginia Cooperative Extension; Virginia State University; Virginia Department of Conservation and Recreation; and partners of the Virginia Soil Health Coalition.Disclaimer: Views expressed on this podcast are those of each individual guest.To download a copy of this, or any other show, visit the website 4thesoil.org. Music used during today's program is courtesy of the Flip Charts. All rights reserved. 4 the Soil: A Conversation is produced by On the Farm Radio in collaboration with Virginia Tech. The host and co-hosts are Jeff Ishee, Mary Sketch Bryant, and Eric Bendfeldt.

The condition of our hearts determines the fruitfulness of God's Word. Key Scriptures: Matthew 13:1-23 Connect with us & let us know you are listening and how we can pray for you... https://www.pursuitnazarene.org/online-connection-card

Parable of the Soils    

The Storyteller | Matthew 13:1-23

This Sunday, Pastor Emmanuel unpacked The Parable of the Soils, challenging us to consider the condition of our hearts and the kind of soil we're cultivating. Through personal stories and Jesus' teaching, he explored how distractions, difficulties, and competing priorities can keep God's Word from taking deep root—and what it looks like to cultivate a faith that bears lasting fruit.Whether you're feeling spiritually stuck, stretched thin by life's demands, or simply wanting to grow deeper in your faith, this message offers practical encouragement for becoming the fertile ground God designed you to be. You won't want to miss it!

Four listener questions. Four very different building science challenges. One highly technical episode.Steve, Jake, and Pete tackle a collection of building puzzles that span foundations, roofs, wall assemblies, and moisture management. The discussion starts with expansive soils and why successful construction often depends on engineered foundation systems designed to accommodate soil movement. From there, the crew examines attic radiant barriers, where they work best, and why climate matters when evaluating their performance.The conversation then shifts to a cold-climate stucco retrofit involving exterior rigid insulation, reinforcing a core building science principle: prioritize the four control layers in the right order—water first, airtightness second, drying potential third, and thermal control fourth. Finally, they unpack the risks of a “diaper wall” assembly, where moisture-sensitive materials become trapped between low-permeance layers, and discuss how weather protection and airtightness can reduce those risks.A highly technical episode packed with practical problem-solving, building science fundamentals, and real-world application.Pete's Resources:Post-Tension Slabs for Expansive SoilsEvolution of Foundation Design for Expansive SoilsORNL Thermal Performance Evaluation of Attic Radiant Barrier SystemsBuilding America Solution Center – Attic Radiant BarriersEPA Moisture Control GuidanceGBA – Vapor Profiles Help Predict Whether a Wall Can Dry

Here you go — podcast style for dent techs only (no local SEO, no YouTube vibe). I leaned into the deeper/biblical angle while keeping it relevant to entrepreneurs, techs, and the PDR mindset. Podcast Title Options: The Parable of the Soils | Why Some Dent Techs Grow & Others Stay Stuck Truth, Identity & Growth in PDR | The Parable of the Soils Why Some Techs Never Level Up (Biblical Perspective) The Soil of Your Mind | PDR, Growth & The Truth About Success The Real Reason Some Dent Techs Stay Stuck Identity, Truth & Becoming Elite in PDR The Hidden Battle Holding You Back in PDR The Mindset That Changes Everything | Tactical Dent Tech Podcast Podcast Description In today's episode of the Tactical Dent Tech Podcast, John dives into something deeper than dent repair, business, or even mindset—the Parable of the Soils and how it directly applies to growth in PDR, entrepreneurship, and life. Why do some technicians level up while others stay stuck for years? Why do some people embrace truth, struggle through growth, and eventually thrive… while others quit, get distracted, or stay trapped in limiting beliefs? John breaks down the biblical principle behind the condition of your "soil" and how your mindset, identity, and willingness to accept truth may be the very thing determining your success in Paintless Dent Repair. This episode covers: • The difference between truth and comforting illusions • Why some dent techs hit an "aha" moment—and others never do • The Parable of the Soils and how it applies to PDR mastery • Identity, limiting beliefs, and personal growth • The real power behind discipline, wisdom, and perseverance • Why your environment and mindset matter more than talent Whether you're new to PDR or a seasoned technician trying to reach the next level, this episode will challenge the way you think about growth, skill, and who you believe you are.

Mark - The Suffering Servant for a suffering people

[Recorded on 6/4/26] There are many pitfalls that young adults are prone to fall into while pursuing Jesus, and perhaps the most foundational is the sin of godlessness, or living daily life as though God doesn't affect us. The Parable of the Soils has great insight into how to have "ears to hear" what God is saying to us. If you want to learn to live a life of godliness, come check out this message. Testimony by Sammy Herbel.

Cold soils, uneven planting progress, and plenty of agronomy questions are front and centre in this week’s Wheat Pete’s Word. Host Peter “Wheat Pete” Johnson digs into the risks of pushing wet soils, why early soybeans continue to surprise, and how weather extremes are hammering crops across North America. From changing corn maturities and fleabane... Read More

Is your heart ready to receive God's word? Or has it been choked out by the anxieties of life? Today's story is simple, yet buried deep within is a message about truth, God's word, and our hearts. It's about a farmer who goes out into his field to sow some seeds. Not every seed falls on good soil, though. The way each soil receives the seed is different and a metaphor for our hearts. Go to JesusPodcast.com and receive daily devotionals about Jesus.Today's Bible verse is Mark 16:6 from the King James Version.Download the Pray.com app for more Christian content including, Daily Prayers, Inspirational Testimonies, and Bedtime Bible Stories.Pray.com is the digital destination for faith. With over 5,000 daily prayers, meditations, bedtime stories, and cinematic stories inspired by the Bible, the Pray.com app has everything you need to keep your focus on the Lord. Make Prayer a priority and download the #1 App for Prayer and Sleep today in the Apple app store or Google Play store. Learn more about your ad choices. Visit podcastchoices.com/adchoices