Podcasts about Pharisees

Mark 2:18-22 (NCV)Andrew, Isack, and Edwin discuss why Jesus's disciples didn't fast.Read the written devo that goes along with this episode by clicking here.    Let us know what you are learning or any questions you have. Email us at TextTalk@ChristiansMeetHere.org.    Join the Facebook community and join the conversation by clicking here. We'd love to meet you. Be a guest among the Christians who meet on Livingston Avenue. Click here to find out more. Michael Eldridge sang all four parts of our theme song. Find more from him by clicking here.   Thanks for talking about the text with us today.________________________________________________If the hyperlinks do not work, copy the following addresses and paste them into the URL bar of your web browser: Daily Written Devo: https://readthebiblemakedisciples.wordpress.com/?p=22596The Christians Who Meet on Livingston Avenue: http://www.christiansmeethere.org/Facebook Page: https://www.facebook.com/TalkAboutTheTextFacebook Group: https://www.facebook.com/groups/texttalkMichael Eldridge: https://acapeldridge.com/ 

In this episode we get deep into the Pharisees and how they and their Rabbinical offspring made up the Oral Torah and wrote the Talmud which is the foundation of modern Judaism. This is only part one so check back soon for part two and please listen to the entire Those We Don't Speak of series. #share Cheers and Blessings    Support My Work https://www.patreon.com/theoddmanout   Buy Me A Coffee!

Read OnlineHe said to her, “Your sins are forgiven.” The others at table said to themselves, “Who is this who even forgives sins?” But he said to the woman, “Your faith has saved you; go in peace.” Luke 7:48–50These loving words from Jesus were spoken to a sinful woman who showed up unannounced at a dinner Jesus was having at the house of a Pharisee. The Pharisee looked down upon her in judgment, but she didn't care. In sorrow for her sins, she anointed Jesus' feet and humbled herself before Him, bathing His feet with her tears and drying them with her hair.The conversation ends with Jesus looking at her and telling her “Your sins are forgiven.” Note the reaction of those who were at the table. We are given an insight into their interior thoughts. They said to themselves, “Who is this who even forgives sins?” Those who have been born and raised within the faith have always understood that God forgives. We were taught this from an early age, learned much about it in preparation for the Sacrament of Reconciliation, and have heard this message throughout our lives in one form or another. But imagine never hearing about or experiencing the forgiveness of God throughout your life, and then suddenly one day you do. Imagine what these people must have been experiencing as they encountered the forgiveness of sins for the first time in the Person of Jesus as He forgave this sinful woman. They may have been a bit confused by this, but, perhaps more than anything else, they would have experienced a holy awe and amazement at what God had done. They saw this sinful woman come in, they sensed the judgment and demeaning attitude of the Pharisees, they saw her express sorrow and humiliation, and then they saw Jesus forgive her.Are you amazed at the gift of the forgiveness of your sins and the sins of others? Or do you take forgiveness for granted? The wonder and awe that the people manifested at the forgiveness of the sins of this woman should help us to examine our own attitude toward God's mercy and forgiveness. We need to continually foster within ourselves the same amazement at God's mercy that these people had. We must work to never take forgiveness for granted or to see it as just one more normal part of life. Rather, we must see it as extraordinary, ever new, ever glorious and forever awe inspiring. Reflect, today, upon the awe-inspired words of these first followers of Jesus: “Who is this who even forgives sins?” As you do, let God fill you with the deepest gratitude for the forgiveness He has offered you. Renew your appreciation for this unmerited gift from God and allow that gratitude to become the source of your ongoing amazement at the mercy of God. My forgiving Lord, Your mercy and compassion for the sinner is truly awe-inspiring. Thank You for loving me and all Your followers with a love so deep. Please fill my heart with a holy awe at Your incredible mercy. May I always be amazed at Your forgiveness and always be filled with the deepest gratitude as I experience it in my life. Jesus, I trust in You.Image: Paolo Veronese, Public domain, via Wikimedia CommonsSource of content: catholic-daily-reflections.comCopyright © 2025 My Catholic Life! Inc. All rights reserved. Used with permission via RSS feed.

Reading Luke 20:9-18 where Jesus tells the parable of the wicked tenants, exposing the Pharisees for the plot to kill Him, and showing how the kingdom of God will be given to others. Visit wwutt.com for all our videos!

We all carry an invisible resume, trying to prove our worth through titles, accomplishments, or image. Paul names his old resume — circumcision, tribe of Benjamin, Pharisee, zeal — then calls it all loss compared to Christ. John shares his own “impressive-itis” and failures, then draws from Henri Nouwen and John Wesley's line “I submitted to be more vile” to show the new resume: weakness, humility, and love. To shine is to let go of self-promotion and live from God's love.Become New is here to help you grow spiritually one day at a time.TEXT US at 855-888-0444EMAIL US at connect@becomenew.comGET OUR WEEKDAY EMAILS WITH EXTRA GOODIES at becomenew.com/subscribeGET A TEXT REMINDER FOR NEW VIDEOS: text BECOME to 855-888-0444SEND US PRAYER REQUESTS: via text or email; we'll send you a written prayer from our team

Mark 2:13-17 (ESV)Andrew, Isack, and Edwin discuss Jesus's meal with the tax collectors and sinners. If we want to be with Jesus, we have to admit we're sinners.Read the written devo that goes along with this episode by clicking here.    Let us know what you are learning or any questions you have. Email us at TextTalk@ChristiansMeetHere.org.    Join the Facebook community and join the conversation by clicking here. We'd love to meet you. Be a guest among the Christians who meet on Livingston Avenue. Click here to find out more. Michael Eldridge sang all four parts of our theme song. Find more from him by clicking here.   Thanks for talking about the text with us today.________________________________________________If the hyperlinks do not work, copy the following addresses and paste them into the URL bar of your web browser: Daily Written Devo: https://readthebiblemakedisciples.wordpress.com/?p=22588The Christians Who Meet on Livingston Avenue: http://www.christiansmeethere.org/Facebook Page: https://www.facebook.com/TalkAboutTheTextFacebook Group: https://www.facebook.com/groups/texttalkMichael Eldridge: https://acapeldridge.com/ 

In this Bible Story, Jesus accepts a sinful and broken woman who has been scorned by the world, and He rebukes the pharisees for their judgement. This story is inspired by Luke 7:36-50. Go to BibleinaYear.com  and learn the Bible in a Year.Today's Bible verse is Luke 7:43 from the King James Version.Episode 186: Jesus was sitting among the Pharisees at a feast when a woman of questionable repute came in. She wept at His feet and anointed Him with precious perfume. She knew she needed the healing and wholeness that He could bring. When one of the Pharisees, Simon, began to question Jesus for allowing this, Jesus called him out and revealed the condition of their hearts.Hear the Bible come to life as Pastor Jack Graham leads you through the official BibleinaYear.com podcast. This Biblical Audio Experience will help you master wisdom from the world's greatest book. In each episode, you will learn to apply Biblical principles to everyday life. Now understanding the Bible is easier than ever before; enjoy a cinematic audio experience full of inspirational storytelling, orchestral music, and profound commentary from world-renowned Pastor Jack Graham.Also, you can download the Pray.com app for more Christian content, including, Daily Prayers, Inspirational Testimonies, and Bedtime Bible Stories.Visit JackGraham.org for more resources on how to tap into God's power for successful Christian living.Pray.com is the digital destination of 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.Executive Producers: Steve Gatena & Max BardProducer: Ben GammonHosted by: Pastor Jack GrahamMusic by: Andrew Morgan SmithBible Story narration by: Todd HaberkornSee omnystudio.com/listener for privacy information.

Reading Luke 19:45 to 20:8 where Jesus cleanses the temple, and when His authority is challenged, He responds to the Pharisees with a question their sin won't let them answer. Visit wwutt.com for all our videos!

In this powerful episode, Michael McIntyre shared his heart on the tragic loss of Charlie Kirk, emphasizing that this wasn't just another political tragedy—it's spiritual warfare. As Michael explained, Kirk was targeted because he was effectively reaching millions of young people with the gospel and exposing the lies being spread on college campuses. While acknowledging that Charlie could be forceful in his approach, Michael reminded us that Jesus also confronted the Pharisees with boldness. This is our Martin Luther King Jr. moment—a watershed moment for Christianity where we must choose to stand firm or retreat in fear. Michael's challenge to the church was clear: too many pastors are staying silent when they should be honoring those who boldly proclaim truth. His call to action for all of us is to show up big, be bold in Christ, and remember that fear is not from God. The episode closed with an important reminder that if you're a man listening, you have a responsibility to teach other young men how to walk in godly masculinity with both strength and gentleness. Remember, the Next Level Experience is coming October 3rd-5th in Dallas and November 7th-9th in Tacoma—this is for people whose lives are working and who are ready to step into their next level of impact. https://www.mcintyre.institute/nle-dallas-texas https://www.mcintyre.institute/nle-pnw-tacoma  

Peter Thiel of Palantir is hosting a lecture series on the Antichrist in San Francisco between September 15 and October 6, 2025. Entirely secretive, the talk is put on by Acts 17 Collective, referring to the Biblical book of Acts wherein we read about how the divine being is not like material things (gold and silver) but instead something far more valuable. Is this ironic or intentional? Many see this as the fulfillment of prophecy, but perhaps it is the fulfilling of pop-culture prophecy instead. Perhaps technocrats are playing and preying on 4 billion Christians and Muslims to run a scenario designed to strip away faith in the divine and parlay it into technology. A satirizing of eschatology? The tech-bros believe that God messed up and man can fix it by replacing organic creation with synthetics. Everlasting life can be achieved through gold and silver (material means) which will extinguish the real spiritual nature of mankind - the true gold that is ‘Christ' consciousness - and replace it with antichrist consciousness. In the process, vampires like Thiel will feed on your corpse. True eternal life begins with recognizing death and choosing to make the world a better place anyways rather than becoming a nihilist. It is the choice of Christ consciousness and of faith in what lies beyond. One often overlooked detail of the technocracy is the apparent obsession with homosexuality, transgenderism, and Judaism. Consider the gay technocrats of Thiel, Yuval Harari, Sam Altman, and the debated sexuality of Alex Karp. All but Thiel are also Jewish, as is Larry Ellison and Curtis Yarvin, the man giving JD Vance many of his philosophical ideas. In fact, Thiel and Yarvin created Vance and influence him through their Dark Enlightenment philosophy, which wants to replace governments with a techno-monarchy equivalent to the Christian concept of a NWO. Are their Homosexual practices recycling sexual energy to create synthetic life? Homosexuality is also a rejection of God's creation, which is why so many Jews embrace not just homosexuality but the entirety of LGBTQ. People like Sam Altman have placed the hexagram into his ChatGPT logo while he has unveiled an ORB device that is a machine which confirms your humanity. We need only recall Matthew 26 where the high priest Pharisees accuse Jesus of being the Son of God to which Jesus rejects such a notion and lectures them on the end of their monopoly over salvation. The tech-bros are the modern pharisees and they not only reject Christ, but intend to convince his followers to fight a Holy War, and then offer salvation from the destruction with their vampiric machines. Alex Karp has promised a 3-front war is coming and Larry Ellison did say that most of the advanced AI technology was coming from Herzliya Israel, not Silicon Valley, which would make it a brother to transgenderism which finds its home in Tel Aviv. If all of this is slightly more true then it means Israel is the beast and the Balfour Declaration of 1917 was the dragon giving power unto the same. This is probably why the Trump administration has given military roles to the tech-bros and held high-profile dinners for Silicon Valley technocrats who he is himself a slave too. Hence the cutting of his right ear as a result of an assassination attempt, which Biblically speaks to the servant of the high priest, which in the Church of Satan is MAGA.*The is the FREE archive, which includes advertisements. If you want an ad-free experience, you can subscribe below underneath the show description.FREE ARCHIVE (w. ads)SUBSCRIPTION ARCHIVEX / TWITTER FACEBOOKWEBSITEBuyMe-CoffeePaypal: rdgable1991@gmail.comCashApp: $rdgable EMAIL: rdgable@yahoo.com / TSTRadio@protonmail.comBecome a supporter of this podcast: https://www.spreaker.com/podcast/the-secret-teachings--5328407/support.

Send us a textActs 26:4-11My manner of life from my youth, spent from the beginning among my own nation and in Jerusalem, is known by all the Jews. They have known for a long time, if they are willing to testify, that according to the strictest party of our religion I have lived as a Pharisee. And now I stand here on trial because of my hope in the promise made by God to our fathers, to which our twelve tribes hope to attain, as they earnestly worship night and day. And for this hope I am accused by Jews, O king! Why is it thought incredible by any of you that God raises the dead?“I myself was convinced that I ought to do many things in opposing the name of Jesus of Nazareth. And I did so in Jerusalem. I not only locked up many of the saints in prison after receiving authority from the chief priests, but when they were put to death I cast my vote against them. And I punished them often in all the synagogues and tried to make them blaspheme, and in raging fury against them I persecuted them even to foreign cities.Support the show

Daily Dose of Hope September 16, 2025   Scripture – Luke 19:28-48   Prayer: Lord, We need you. Our world is unstable and unjust. It is a place where innocent people die and power and control take precedent over mercy and compassion.  While we know that sin and brokenness are everywhere, it is still hard to take it in.  We don't know which way to turn.  So, we need you.  We need your peace, your justice, and your wisdom.  Help us be the people you have called us to be, even when it's hard.  Fill us with your courage to speak truth and grace.  More of you and less of me.  In Your Name, Amen.   Welcome back to the Daily Dose of Hope, the devotional and podcast that complements the New Hope Bible reading plan at New Hope Church in Brandon, Florida.  We are currently doing a deep dive into the Gospels and Acts.  Today, we finish up Luke 19.   We start with Jesus entering Jerusalem as King; this is what we call the Palm Sunday passage.  We are so used to this narrative that sometimes we don't see the strangeness of it.  This is an odd scene.  Jesus sends two of his disciples to go on ahead to the village and find a colt tied there, which no one has ever ridden.  If someone asks why you are taking it, then just say the Lord needs it.  What this says to us is that Jesus has taken care of every single detail.  We don't know how he has done it, but Jesus is God and he has made sure everything is right.    So, they get the colt.  They put their cloaks on the colt and Jesus rides on it.  Others spread their cloaks on the road.  As he makes his way down the Mount of Olives, a crowd of his disciples gather and begin praising God.  Now, this isn't just the twelve disciples.  This is probably a fairly large group of believers that have seen his power, the people who have heard his teaching, watched his miracles.  And they shout out, “Blessed is the king who comes in the name of the Lord!” “Peace in heaven and glory in the highest!”   A couple things to note here: ·      All of this is very intentional.  This is not a coincidence.  This is a very intentional show of power.  Jesus is being given a royal welcoming.  First, he is riding on a colt.  In the Old Testament, new kings would come riding in on the mule or donkey of the the previous king.  We see in 1 Kings 1 that David puts his son Solomon on his own mule, a trumpet is sounded, and the people rejoice and shout, then the priest and the prophet Nathan anoint him as king of Israel.  The mule is like the presidential limo, a sign of power and prestige that says that this is the new leader. ·      What's interesting here is that Jesus is not riding on the previous king's mule or donkey.  He is riding on a colt that has never been ridden.  Scripture makes a point of telling us this.  Why?  Because God is doing a new thing, Jesus is a different kind of king. ·      Then, there is this whole issue of the cloaks being thrown down on the path for Jesus to pass.  The people are running ahead and shouting his praises.  This is the kind of welcome that a royal official of the Roman government would receive.  Think of it like the red carpet being rolled out.  This is the sign that a very important leader, the new king, has arrived.  All of this has meaning.   And for the Jews in the crowd, and most of them would have been Jewish, they would have known that this was a fulfillment of prophecy.  Zechariah 9:9, Rejoice greatly, Daughter Zion! Shout, Daughter Jerusalem! See, your king comes to you, righteous and victorious, lowly and riding on a donkey, on a colt, the foal of a donkey. All of this is pointing to the fact that Jesus is the king.   This large group of disciples were praising God joyfully and shouting, “Blessed is the king who comes in the name of the Lord…” What might not be apparent to us is that when they shout this – Blessed is the king who comes in the name of the Lord, Peace in heaven and glory on highest” they are expressing that this is the Messiah, this is the anointed one, the one they had been waiting for that God had sent to save them.  These words echo Psalm 118:22-26, The stone the builders rejected has become the cornerstone; 23 the Lord has done this, and it is marvelous in our eyes. 24 The Lord has done it this very day; let us rejoice today and be glad. 25 Lord, save us! Lord, grant us success!26 Blessed is he who comes in the name of the Lord.   Surely, this is the long-expected Messiah, this is the one that God sent to sit on the throne of David, just as he promised some 600 years before.  You see, its all coming together for them.  And thus, there is much joy and celebration for God has sent King Jesus to save us.    But what happens next is worth noting.  The Pharisees tell Jesus to make his disciples stop.  Stop the praising.  Stop the quoting of Scripture.  In fact, what they say is, “Teacher, rebuke your disciples.”  Seriously, make them stop.  Why was it that the Pharisees wanted the people to stop praising Jesus?  What was behind this rebuke?    Could it be that they know exactly what's going on?  They know that Jesus is declaring himself to be the long-awaited Messiah.  Maybe they are scared, maybe they are angry, we really don't know.  What we know is that they want it to stop quickly.  And Jesus refuses this request.  He says, “...if they keep quiet, then the rocks themselves will cry out.”  Creation itself will cry out and proclaim that Jesus is Lord.  Think about that.    And this narrative ends with Jesus crying over Jerusalem, this city that he loves but he knows will reject him.    I want to focus briefly on the crowd.  What kinds of people were part of this group of disciples, praising Jesus and hailing him as King?    I would imagine that some of them were those who saw his miracles.  They were those people who had life-changing encounters with him.  People like Zacchaeus, Mary, Martha, and their brother Lazarus (who Jesus raised from the dead), the Roman centurion whose slave was healed, Mary Magdalene, the bleeding woman who Jesus healed…people who experienced the expansive love and miraculous healing power of Jesus.  They received grace in ways they never knew possible.  I'm guessing they were in the crowd, cheering loudly and throwing their cloaks on the ground.  They know Jesus as Lord and King.   But who else?  What about those who so badly wanted a king to overthrow the Romans?  Everything about Jesus screamed revolutionary.  Wasn't the long-expected King going to return the Jews to their rightful place?  Wasn't he going to put an end to this oppression and take care of these stupid Romans for good?  Yes, there were probably some of those in the crowd.   So, let's get this clear:  There were those who wanted something from Jesus, there were those who liked the idea of Jesus, and there were those who truly worshiped Jesus.  What group would you fall into?  Before you quickly make a decision, really think about this.  What kind of king is Jesus to you?  What are your expectations of Jesus?    So often in the Christian life, we give lip service to Jesus being King of Kings and Lord of Lords but we don't really live like it.  What kind of king is Jesus to you?  What are your expectations for King Jesus and what happens when they aren't met?  How often have we expected Jesus to ensure us that nothing bad will happen?  If only we believe and are faithful, maybe my loved ones won't get sick, my job will be protected, my marriage will be secure, you get the idea.  How often have we wanted to lean on Jesus as counselor, as self-help guru, as protector, as doctor, but we aren't really that keen on making him Lord of our Lives.   You see, Jesus as Lord means turning everything over to him.  It means giving him our desires, our relationships, our resources, our thoughts, our time, everything, and saying --- Jesus, your will be done, not mine.  Lately, I've been really wrestling with this whole concept of seeking God's will, not my own.  I've found that my prayers too often are a list of what I want to see happen and I'm not really, truly asking Jesus for his will to be done.  I'm working on this.  Because if Jesus is my King, then it's his will I desire.  It's his solution to the problem.  It's his desire for this church, for my children, for my marriage, for my future.  How often do we want Jesus to be provider, sustainer, protector, and friend BUT not Lord?  What kind of king is Jesus to you?   I don't want to end this devotional without talking, at least a bit, about Jesus in the Temple.  According to Luke's Gospel, he enters Jerusalem as King and goes directly to the Temple.  Things are a mess there.  To put it mildly, there was much unholy commerce in the Court of the Gentiles. There were many merchants selling animals for sacrifice and there were money changers present for foreign Jews to exchange their money to the local currency for the temple tax.    So why was Jesus so upset?  Wasn't this all part of the sacrificial system?  This was the one area of the temple designated for Gentiles (the nations) to pray. They weren't allowed in any other area of the temple. And the Jewish people had taken over the entire area for trade and profit. Lots of money was being made here.  Jesus is beyond angry.  The religious leaders have an interesting reaction to this.  They are scared.  I'm thinking that they know they are in the wrong but they don't want to submit to this Jesus character.  Thus, they begin to plot how to kill him.   Blessings, Pastor Vicki    

This week we look at how Jesus called Israel to repentance, and how his approach differed from that of the Pharisees. 

In Week 2 of our Get Well Soon series Pastor Aaron McRae teaches from Mark 3:1–6, showing how Jesus heals a man with a withered hand and reveals that true transformation begins in the heart. Discover how to surrender control, receive healing, and live with the compassion of Christ.Jesus responds to conflict—not by retreating or lashing out, but with compassion and courage. In Mark 3, we see Jesus heal a man with a withered hand in front of critics who were ready to trap Him. While the Pharisees' hearts grew harder, Jesus revealed that God's heart is always tender toward those who are hurting.This message reminds us that our greatest brokenness is not just in our circumstances but in our hearts, and Jesus is the only one who can restore us. Whether you identify with the man in need, the critical Pharisees, or the onlooking disciples, this teaching invites you to stretch out your hands to Jesus—surrendering control, receiving His healing, and lifting them in praise.Key ScripturesMark 3:1–6 – Jesus heals on the SabbathJohn 9 – Jesus redefines suffering and God's gloryExodus 31:12–14 – Sabbath law and life1 John 2:1–2 – Jesus as our AdvocatePsalm 103:13 – God's compassion as a FatherJames 4:8–10 – Purify your hearts, humble yourselvesPsalm 63:3–4 – Lift up your hands in praiseKey Resources & QuotesJohn Ortberg, Steps — “The Fellowship of the Withered Hand...”Dane Ortlund, Gentle and Lowly — on Jesus' righteous anger and tender compassionReflections on spiritual formation and the danger of hardening heartsFor the full gathering of this message which includes worship, visit our Youtube channel. Stay Connected With Hillside Community Church.Youtube | https://www.youtube.com/c/HillsideCommunityChurchInstagram | https://www.instagram.com/hillsidechurches/Facebook | https://www.facebook.com/hillsidechurchesWebsite | https://hillsidechurches.com

When the Pharisees grumbled at Jesus for welcoming sinners, he told the parables of the lost sheep and coin. These stories demonstrate the Father's deep love in his willingness to leave the many to rescue the one and in the joy of heaven when the lost ones come home. Instead of condemning the Pharisees, we are invited to examine our own hearts. Where do we hold contempt for others? Following the path of Jesus means seeing our neighbors—who are sick, sad, and scared—with compassion and love.

Daily Dose of Hope September 15, 2025   Scripture - Luke 19:1-27   Prayer (from St. Augustine): Breathe in me, O Holy Spirit, That my thoughts may all be holy. Act in me, O Holy Spirit, That my work, too, may be holy. Draw my heart, O Holy Spirit, That I love but what is holy. Strengthen me, O Holy Spirit, To defend all that is holy. Guard me, then, O Holy Spirit, That I always may be holy.   Welcome back to the Daily Dose of Hope, the devotional and podcast that complements the New Hope Church daily Bible reading plan at New Hope Church in Brandon, Florida.  We are currently doing a deep dive into the Gospels and Acts.  Today, we begin a deep dive into Luke 19.   At the beginning of the chapter, we meet Zacchaeus.  Zacchaeus' encounter with Jesus is worth a fair amount of reflection. Zacchaeus was a tax collector. The Roman government hired local Jews to actually go around collecting the taxes for them. One article I read said that they didn't receive a salary per se but instead collected significantly more in taxes than was owed so they could keep that money for themselves and evidence suggests they took a lot for themselves. Thus, tax collectors tended to be wealthy and they were hated by their fellow Jews. The Jews thought of them as selling their services to a foreign oppressor at the expense of their own people. The rabbinical writings refer to these tax collectors as "robbers" and the Gospels call them "sinners." They were the scum of the Jewish community. And Zacchaeus was one of them.   Zacchaeus wasn't just a run of the mill tax collector but a chief tax collector. You typically don't get to be chief of something unless you have worked at it for a while and climbed your way to the top so I'm thinking Zacchaeus had probably been living a dishonest life for years, extorting and deceiving others for his own financial gain. He wasn't a newbie at this.   Zacchaeus lived in the town of Jericho, which was Jesus' last stop on his journey from Galilee to Jerusalem. It's interesting...people must have heard that Jesus was coming through. Zacchaeus must have heard it because he is determined to see him. I'm curious what it was that made Zacchaeus want to see Jesus so badly-curiosity or conviction-but Scripture says that the crowd that had gathered was quite large and he couldn't see over all the people because he was short. But he was persistent, so he ran ahead to a place where he knew that Jesus would walk by, he climbs a tree, and he waits.   As Jesus walks by, he notices Zacchaeus and he calls him by name. He knows him. (I hope each of you know that Jesus knows your name too!) When Jesus calls to him, he tells Zacchaeus to climb down from the tree, for he had plans to go to his home. We might not recognize the significance of this, but to go to someone's home, to dine with them, demonstrated connection and belonging. To break bread with someone was a big deal.   It was pretty much a given that the Pharisees didn't like this. He was hanging out with "those" people again. But Jesus goes to Zacchaeus' home and possibly while they are dining together, something happens within Zacchaeus. Maybe it started when Zacchaeus heard Jesus was coming through Jericho-something within him stirred for a different way of doing life. Maybe it started when Jesus really knew him and saw him up in that tree. Maybe it was when Jesus offered him the gift of acceptance by offering to dine with him. Maybe it was in their dinner conversation (I wonder what they talked about over their meal)...but we know that because of his encounter with Jesus, something changes within Zacchaeus. In fact, he eventually tells Jesus, "I'm going to give half of my money to the poor and if I have cheated people, I will payback four times as much.” Four times! He didn't just say, I'll pay them back, I'll make amends ,but he specifically says he will pay them four times as much as he took. He was no longer the crooked, thieving Roman sympathizing tax collector, but rather a repentant, generous Jesus follower.   What can we learn here? ·  God has the power to transform any person, no matter how far gone we think they are. God isn't done with anyone yet! I'm guessing many people had given up on Zacchaeus but Jesus wasn't one of them. ·  Never discount how God may use you to be prevenient grace for someone else. I think about how Jesus noticed Zacchaeus in the tree. There were many people, probably lots of noise and distractions, and yet Jesus notices individual people and responds to their needs. That was an act of prevenient grace that led Zacchaeus closer to a place of change. Do we notice individual people around us, do we really notice them, and show them care and kindness in a way that leads them closer to Jesus?   Immediately after his interaction with Zaccheaus, on his way to Jerusalem, Jesus shares the parable of the minas.  This is very similar to the parable of the talents, which we talked about in Matthew, and it gives us another glimpse into the Kingdom of God.  As a traveling preacher, Jesus would have told the same parable at different times and in different ways.  We see this here.   In the parable, a man leaves for a foreign nation in order to be made king. Before he left, he gave ten minas to ten of his servants. A mina was a good sum of money (about three months' wages), and the future king tells his servants to put the money to work until he returns.  The servants admit they don't like the man and they don't want him to be king.  Nevertheless, some servants invested the money and some didn't.  When the man returns, this is made obvious.    It is clear that the man, now king, expected a return on his investment.  Likewise, God expects a return on his investment.  God has given us resources, which he expects us to use to benefit the kingdom.  This includes material resources but it isn't just material resources.  We have gifts and talents which God has given to us for a particular purpose.  If you have the gift of teaching, God wants you to teach.  If he's given you the gift of leading, then he expects you to lead.  If you have the gift of discernment, prayer, music, then he has the expectation you will use those for the Kingdom.    God also expects us to take our financial resources and use those for the Kingdom as well.  Every single thing we have is a gift from the Lord.  We may think that we have earned it, but it's all a gift from God.  We are to use what we have been given for his glory.     Blessings, Pastor Vicki

Coleton preached on Jesus' triumphal entry and how Jesus seeks to make two central claims: 1. Jesus is the Messianic King — the crowd's actions and the fulfillment of prophecy (Zechariah 9:9) show that Jesus openly claims the kingship. He accepts royal honor (“Hosanna,” cloaks, branches) and—when challenged—refuses to silence the praise, even saying that if the people were quiet “the stones would cry out.”  N. T. Wright: “You don't spread cloaks on the road –especially in the dusty, stony Middle East!–for a friend, or even a respected senior member of your family. You do it for royalty. And you don't cut branches off trees, or foliage from the fields, to wave in the streets just because you feel somewhat elated; you do it because you are welcoming a king.” Jesus claim to be King forces a decision: is Jesus merely a helpful healer/teacher, or is He your sovereign King who rules your life? C. S. Lewis: “A really foolish thing that people often say about Jesus is: ‘I'm ready to accept Jesus as a great moral teacher, but I don't accept His claim to be God.' That is the one thing we must not say. A man who was merely a man yet said the sort of things Jesus said would not be a great moral teacher. He would either be a lunatic (like a man who says he is a poached egg)—or else he would be the Devil of Hell. You must make your choice. Either this man was, and is, the Son of God: or else a madman or something worse. You can shut Him up for a fool, you can spit at Him and kill Him as a demon; or you can fall at His feet and call Him Lord and God. But let us not come with any patronising nonsense about His being a great human teacher. He has not left that open to us. He did not intend to.” We have to choose to receive or reject Jesus as King. 2. Jesus is not like other kings — unlike Roman triumphs that display conquest, prisoners, and plunder, Jesus rides a colt (a sign of peace and humility) and is followed by people He's healed and freed. His reign looks like liberation, restoration, and sacrificial service, not domination and bondage. David Guzik & Dr. David L. McKenna  “A Roman Triumphal Entry was an honor granted to a Roman general who won a complete and decisive victory and had killed at least 5,000 enemy soldiers. When the general returned to Rome, they had an elaborate parade. As a symbol of bloody conquest, they chose a prancing horse at the head of a processional that included his warriors, a shackled contingent of the conquered people, and an extravagant display of the treasures that the army had taken by force. The procession ended at the arena, where some of the prisoners were thrown to wild animals for the entertainment of the crowd. Now we understand why Jesus is so specific about His entry and the animal He rides. In the symbol of the foal of a donkey, Jesus predicts His role as the King. Jesus makes His triumphal entry on a donkey—a symbol of peace, not war; of humility, not pride. Behind Him comes (not prisoners but), an entourage of disciples and a rabble of common people whom He has healed and set free. They serve as the trophies of His conquest—not won by bloody violence, but by relentless love.” Why it matters: if Jesus is truly your King, He gets to govern all areas of life (money, marriage, speech, media, anger, forgiveness, political loyalties, etc.). That means surrendering personal control and letting his values shape decisions and habits. If you resist that rule you may still experience a Christian language of forgiveness and blessing but not the transforming reality of Jesus' kingdom — a kingdom characterized by love, freedom, reconciliation, generosity, and joy even amid suffering. Coleton closes with a pointed question to wrestle with: Is Jesus your King? and invites people to examine which kingdom's traits actually define their life. ⸻ Practical takeaways     •    The triumphal entry publicly declares Jesus' kingship — it's not optional or merely symbolic.     •    Jesus' kingship is servant and liberating, not coercive or violent.     •    To truly follow him means handing over areas of life where you still rule, and allowing his kingdom fruit (love, peace, patience, generosity, freedom, reconciliation) to grow.     •    Evaluate life by asking: “Whose kingdom am I experiencing here?” If it's not Jesus', return and make Him King. ⸻ Discussion & Small-group / Personal practice questions Use these to help people put the sermon into practice — mix of reflection, confession, and action. 1- Read Mark 11:1–11. What detail(s) jump out at you this time that you hadn't noticed before? Why might those details matter? 2. Coleton says Jesus forces a choice: King or not. What makes accepting Jesus' kingship hard for you personally?  3. Take one area of your life (money, marriage, parenting, social media, anger). Describe which kingdom (Jesus' kingdom or the world's) best describes how you act there. What would one concrete step toward Jesus' rule in that area look like this week? (Give a measurable, time-bound step.) 4. Jesus' kingship carries moral demands (forgiveness, loving enemies, turning the other cheek). Pick one relationship where forgiveness or reconciliation is needed. What is one small, courageous next step you can take to reflect Jesus' reign there? 5. Reflect on the two portraits of kingship (Roman/violent vs. Jesus/humble). Where in your life are you tempted to imitate a worldly kingdom (control, domination, proving self)? How can you choose the way of Christ instead? 6. The sermon notes the kingdom's fruit (love, joy, peace, patience…). Which of those fruits are present in your life now? Which are absent?  7. Coleton said there are places where Jesus is king and places where you still rule. Name one “pocket” of your life where you still want to be sovereign. What would it look like to hand that pocket over to Jesus today? ⸻ Scripture quoted in the sermon Zechariah 9:9–10 (NKJV excerpt used): “Rejoice greatly, O daughter of Zion! Shout, O daughter of Jerusalem! Behold, your King is coming to you; He is just and having salvation, Lowly and riding on a donkey, A colt, the foal of a donkey.” Psalm 118:25–26 (referred to as source of “Hosanna” / welcoming the Deliverer). Luke 19:38–40 (quoted in part): “Blessed is the king who comes in the name of the Lord!” “Peace in heaven and glory in the highest!” … Some of the Pharisees in the crowd said to Jesus, “Teacher, rebuke your disciples!” … “I tell you,” he replied, “if they keep quiet, the stones will cry out.” Philippians 2:6–8 (paraphrase/quote of Paul): “Who, being in very nature God, did not consider His equality with God as something to be used to his own advantage; rather, He made himself nothing… He humbled himself by becoming obedient to death—even death on a cross!”

In Luke 15:1-7, Jesus tells a parable about a shepherd leaving 99 sheep to find one lost sheep, revealing God's heart for the lost. Speaking to both sinners and religious elites, Jesus challenges the Pharisees' exclusionary attitude. As a rabbi, Jesus redefined spiritual leadership from mastery to mercy, choosing disciples others rejected. The parable demonstrates that God actively pursues the lost, celebrates their return, and values restoration over religious conformity. Heaven rejoices more over one sinner who repents than over 99 who need no repentance, calling us to align our hearts with this divine celebration.

The record tells us that at Hezekiah's death his son Manasseh began to reign, aged 12. His mother's name was Hephzibah, meaning 'my delight is in her'. What joy must those final years of Hezekiah's have been? But sadly, Manasseh's rule was steeped in idolatry and blood shedding. Read the LORD's summary of that bloodthirsty king's rule in verses 11-15. The streets of Jerusalem flowed with blood under this king. History records that the prophet Isaiah fled from this evil man and hid in a hollow tree. The king gave orders to saw the prophet in half (cp Hebrews 11 verses 37). However, despite 55 years of evil at Manasseh's end God forgave him because he repented and that final turning to God saw him being taken from prison to Jerusalem - see 2 Chronicles 13 verses 10-13. Ezekiel explains why in chapter 18 verses 4-23 read and ponder. But the people of Judah, having revelled in idolatry for so long, could not change their behaviours. Manasseh's son Amon succeeds him ruling for two years before being slain by the king's own servants. In Ezekiel 11 judgment is pronounced upon Judah's wicked counsellors who mistakenly saw themselves as untouchable. The prophet Ezekiel counsels Judah to settle in Babylon for the 70 years. The length of the exile that Jeremiah had prophesied. But the arrogant rulers in Judah said that no destruction could ever come to them. It was essential to totally overthrow these wicked people and to make a new start with the remnant, who were to be the returning exiles. Luke 7 begins with the healing of a faithful and loved Roman Centurion's servant. The Centurion had built a synagogue for the Jewish people - most likely in Capernaum. As a man in command and also under the authority of Rome he saw our Lord Jesus Christ as the emissary of God. Jesus announces that the Centurion's faith exceeded any faith that could be found in Israel. This Centurion was truly the seed, and heir of Abraham's kingdom (Romans 4 verses 13; Genesis 12 verses 3). In the town of Nain Jesus raises a widow's son. In this and many like incidents our Lord Jesus was learning how painful it would be for his Father to see His only begotten Son die. Messengers are sent to our Lord Jesus Christ from a disconsolate John the Baptist, who was languishing in Herod's prison at Machaerus. Jesus immediately performs many miracles before John's messengers and refers them to Isaiah 61. The Lord then remonstrates with the crowd on their fickleness - Jesus and John are both the Father's wise children. Not a greater man than John the Baptist had ever been born of a woman, except the Messiah himself. The chapter next says that a sinful woman, who comes into the house of Simon the Pharisee, anoints Jesus' feet in love - and because of her great love she is forgiven greatly for her sins. Luke is telling us in this chapter of three confrontations our Lord had with the Pharisees occurring in the house of a Pharisee - Luke 7; 11; 14. Simon the Pharisee and those with him are instructed by Christ on the basis of divine forgiveness i.e. love. Let us pause, ponder and learn this. Thanks for joining us - we pray you found these comments helpful in your appreciation of God's words, join again tomorrow

Join as Evangelist Will Geiseman challenges us from Luke 15

Two men walk into the temple to pray—one a religious superstar, the other a despised tax collector. Only one leaves right with God. In this message, Preaching Minister Gordon Dabbs, Ph.D., unpacks Jesus' parable of the Pharisee and the tax collector, showing us why grace always flows downhill—toward the humble, the broken, and the desperate. If you've ever felt unqualified, underqualified, or too much of a mess for God, this sermon is for you. Because the good news of the Gospel is not about what you've achieved—it's about the mercy you receive. About the series. . . The parables of Jesus aren't just quaint tales—they're divine disruptions. These simple stories carry deep truth, pulling back the curtain on the heart of God, the values of His Kingdom, and what it means to live in step with Him. In Kingdom Stories, a new message series from Preaching Minister Gordon Dabbs, Ph.D., we'll explore some of Jesus' most powerful parables—stories that reveal surprising grace, upside-down values, and radical invitations to live differently. From forgiveness and faith to humility and stewardship, each parable offers a lens to see life the way God sees it. Join us as we dive into these timeless teachings—stories that comfort, confront, and ultimately call us to walk closer with Christ.Subscribe to PRESTONCREST - with Gordon Dabbs on Soundwise

HAVE MERCY Luke 18.9-14 Dr. Gordon Dabbs Luke 18.9 (ESV) He (Jesus) also told this parable to some who trusted in themselves that they were righteous, and treated others with contempt… Jesus tells a fictional story, with a non-fictional point: Luke 18.10-14 (ESV) “Two men went up into the temple to pray, one a Pharisee and the other a tax collector. The Pharisee, standing by himself, prayed thus: ‘God, I thank you that I am not like other men, extortioners, unjust, adulterers, or even like this tax collector. I fast twice a week; I give tithes of all that I get.' But the tax collector, standing far off, would not even lift up his eyes to heaven, but beat his breast, saying, ‘God, be merciful to me, a sinner!' I tell you, this man went down to his house justified, rather than the other. For everyone who exalts himself will be humbled, but the one who humbles himself will be exalted.” Luke 19.10 (ESV) The Son of Man came to seek and to save the lost. Jesus wasn't about maintaining appearances. He was about transforming hearts. “We have become too self-sufficient to feel the necessity of redeeming and preserving grace; too proud to pray to the God that made us.” ~ Abraham Lincoln The Pharisee prayed about himself. The tax collector prayed for himself. The author of Hebrews invites sinners like us: Hebrews 4.16 (ESV) Let us come boldly to the throne of our gracious God. There we will receive his mercy, and find grace to help us when we need it most. We come boldly—not because we're impressive—but because Jesus is. Paul unpacks this in Romans 3. No one is righteous by keeping the law (v 20) … All have sinned and fall short (v 23) … and are justified freely by His grace (v 24). If you're feeling spiritually underqualified, you're right where you need to be. Jesus came for those who know they're a mess and are ready to cry out for mercy. A color commentary about the parable: • Mercy flows downhill. • Comparison is a terrible spiritual strategy. • You can be religious and still far from God. • Justification isn't achieved—it's received. Which is your prayer today: “God, look at all I've done” -or- “God, have mercy on me”? Only ONE of those changes your eternity.Subscribe to PRESTONCREST - with Gordon Dabbs on Soundwise

In this Bible Story, Jesus calls the twelve disciples. They are not chosen because of their skills or accomplishments, wisdom or prowess. Jesus chooses a ragtag group of misfits and outcasts. Through them, the kingdom of God spreads across the entire world. This story is inspired by Matthew 10:1-4, 16, 28-32, 37-39; Matthew 12:9-15; Mark 3:14-19; Luke 6:6-16. Go to BibleinaYear.com and learn the Bible in a Year.Today's Bible verse is Matthew 10:1 from the King James Version.Episode 184: As another Sabbath approached, Jesus went into the synagogue to worship. As He entered He saw a man with a withered hand. The Pharisees were eager to catch Him in a trap on the Sabbath, but Jesus knew this and would not be stopped from doing good to a man in need. After this, Jesus and His followers went over to a mountain where He spoke words of encouragement to them and chose twelve of them to become His disciples. These twelve men would follow Him everywhere and learn what it truly meant to live a life that is honorable to God.Hear the Bible come to life as Pastor Jack Graham leads you through the official BibleinaYear.com podcast. This Biblical Audio Experience will help you master wisdom from the world's greatest book. In each episode, you will learn to apply Biblical principles to everyday life. Now understanding the Bible is easier than ever before; enjoy a cinematic audio experience full of inspirational storytelling, orchestral music, and profound commentary from world-renowned Pastor Jack Graham.Also, you can download the Pray.com app for more Christian content, including, Daily Prayers, Inspirational Testimonies, and Bedtime Bible Stories.Visit JackGraham.org for more resources on how to tap into God's power for successful Christian living.Pray.com is the digital destination of 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.Executive Producers: Steve Gatena & Max BardProducer: Ben GammonHosted by: Pastor Jack GrahamMusic by: Andrew Morgan SmithBible Story narration by: Todd HaberkornSee omnystudio.com/listener for privacy information.

Michael Lodge, Speaking Pastor In Luke 12 Jesus calls the disciples to an "above average" level of faith. In the midst of hard times, great darkness, and pressure from the Pharisees; Jesus ask the disciples to lean in with greater faith to advance the kingdom of God beyond where they have been. Click on the links below for additional Cascade Church resources. Connect Card: https://cascadechurch.org/connect Give Online: https://cascadechurch.org/give  

This passage from Matthew 22:34–40 shows the Pharisees again attempting to trap Jesus, this time with a theological test: which commandment is greatest? Rather than diminishing the law, Jesus distills its essence into two inseparable commands—love God fully with heart, soul, and mind, and love your neighbor as yourself. These sum up all of Scripture and reveal that true obedience flows not from rigid rule-keeping but from love. The sermon explains how centuries of added traditions had shifted the law from devotion to ritual, while Jesus, as the Great High Priest, gives the ultimate interpretation and fulfillment of the law. His life and sacrifice embody perfect love for God and others, accomplishing what human effort never could. The Pharisees complicated faith, but Jesus simplified it, pointing to a relational, willful, and active love that transforms how we live. Through His finished work on the cross, believers are freed from striving under the law and invited into God's presence, empowered to love both Him and others sincerely.

Lost Sheep, Lost Coin, Lost Pharisees // Luke: Jesus For Everyone // Luke 15:1-8 // Doug Glynn// 09.14.25

Jesus addresses the topics of taxes and life after death. Jesus skillfully navigates the trap set by the Pharisees and Herodians and teaches about our obligations to both earthly authorities and God. Sermon Notes Mark 12:13 – 17 Seeking to trap Jesus the Pharisees and Herodians ask Him a question about taxes and Jesus' amazing response Mark 12:18 – 23 Sadducees question Jesus about the resurrection Mark 12:24 – 27 Jesus' answer is that God is the God of the living

Send us a textThe pathway to God isn't meant to be complicated. Through an exploration of Luke 3:4-5, this conversation unpacks the powerful imagery of mountains being brought low, valleys raised up, crooked paths straightened, and rough ways made smooth—all describing how God has made Himself accessible to humanity.Mountains in Scripture often symbolize pride and self-exaltation, representing our human tendency to elevate ourselves to positions only God should occupy. Throughout history, from Pharaoh to King Saul, those who exalted themselves were eventually brought low. Conversely, valleys represent humility, with God promising to exalt those who humble themselves before Him.Most fascinating is the imagery of straightening crooked paths and smoothing rough ways. The religious leaders of Jesus' time had created unnecessarily complex spiritual pathways filled with legalistic requirements that obscured God's true intent. When Jesus began His ministry, particularly in the Sermon on the Mount, He systematically straightened these paths with His repeated formula: "You have heard it was said... but I tell you..." He wasn't changing God's law but revealing its proper understanding and application.The conversation delves into how repentance connects to forgiveness—not merely changing one's mind but turning from sin toward God. This spiritual transformation involves recognizing our sinful nature and inability to merit salvation through works. Christ's "spiritual roadwork" ensures that no one can claim ignorance as an excuse for not finding the way to God.Perhaps most encouraging is the reminder that even the Pharisees—once keepers of the crooked roads—could experience transformation. As recorded in Acts, many religious leaders eventually embraced the straight path Jesus revealed, demonstrating that God's accessibility extends to all who would humble themselves and follow His clearly marked way.Join us as we examine our own spiritual journeys and consider whether we're still attempting to climb mountains of self-righteousness or humbly walking the straight path Christ has prepared.The Balance of GrayFaith That Challenges. Conversations that Matter. Laughs included. Subscribe Now!Listen on: Apple Podcasts SpotifySupport the show

By Matt King - How easily do we replace God's standard with our own, having faith in ourself and trusting in self-defined measures of righteousness. Explore faith and the question of whose standard we live by through the lens of the parable of the Pharisee and the tax collector (Luke 18:9–14).

Welcome to this week's sermon: “The Joy of Heaven” for the Fourteenth Sunday after Pentecost (Proper 19, Series C). In this powerful message, Pastor Balla unpacks Luke 15:1–10, where Jesus shares the parables of the lost sheep and the lost coin. Discover how these parables reveal the heart of God toward sinners, the saving mission of Christ, and the heavenly joy that bursts forth when even one sinner repents.This sermon reminds us of our need for repentance, the danger of pride like the Pharisees, and the true joy found in the forgiveness of sins through Christ alone. Learn how the Good Shepherd seeks the lost, carries them home, and welcomes them to His Table—where heaven itself rejoices and joins us in the feast of His body and blood.If you long to understand repentance, grace, and the joy of heaven more deeply, this sermon will strengthen your faith and point you to Christ's unshakable promises.Support my ministry here: https://buymeacoffee.com/whitegandalphHashtags#Sermon #Luke15 #JoyOfHeaven #ChristianPreaching #LCMS

In this introductory episode to their new series on the Parables of Jesus, Tony Arsenal and Jesse Schwamb explore the profound theological significance of Christ's parables. Far from being mere teaching tools to simplify complex ideas, parables serve a dual purpose in God's redemptive plan: revealing spiritual truth to those with "ears to hear" while concealing these same truths from those without spiritual illumination. This episode lays the groundwork for understanding how parables function as divine teaching devices that embody core Reformed doctrines like election and illumination. As the hosts prepare to journey through all the parables in the Gospels, they invite listeners to consider the blessing of being granted spiritual understanding and the privilege of receiving the "secrets of the kingdom" through Christ's distinctive teaching method. Key Takeaways Parables are more than illustrations—they are comparisons that reveal kingdom truths to those with spiritual ears to hear while concealing truth from those without spiritual illumination. Jesus intentionally taught in parables not to simplify his teaching but partly to fulfill Isaiah's prophecy about those who hear but do not understand, confirming the spiritual condition of his hearers. The ability to understand parables is itself evidence of God's sovereign grace and election, as Jesus states in Matthew 13:16: "Blessed are your eyes for they see and your ears for they hear." Parables vary in form and function—some are clearly allegorical while others make a single point, requiring each to be approached on its own terms. Proper interpretation requires context—understanding both the original audience and the question or situation that prompted Jesus to use a particular parable. Parables function like Nathan's confrontation of David—they draw hearers in through narrative before revealing uncomfortable truths about themselves. Studying parables requires spiritual humility—recognizing that our understanding comes not from intellectual capacity but from the Spirit's illumination. Understanding Parables as Revelation, Not Just Illustration The hosts emphasize that parables are fundamentally different from mere illustrations or fables. While modern readers often assume Jesus used parables to simplify complex spiritual truths, the opposite is frequently true. As Tony explains, "A parable fundamentally is a comparison between two things... The word parable comes from the Greek of casting alongside." This distinction is crucial because it changes how we approach interpretation. Rather than breaking down each element as an allegorical component, we should first understand what reality Jesus is comparing the parable to. The parables function as a form of divine revelation—showing us kingdom realities through narrative comparison, but only those with spiritual insight can truly grasp their meaning. This is why Jesus quotes Isaiah and explains that he speaks in parables partly because "seeing they do not see and hearing they do not hear nor do they understand" (Matthew 13:13). The Doctrine of Election Embedded in Parabolic Teaching Perhaps the most profound insight from this episode is how the very form of Jesus' teaching—not just its content—embodies the doctrine of election. Jesse notes that "every parable then implicitly teaches a doctrine of election," because they reveal spiritual truth to some while concealing it from others. This isn't arbitrary but reflects spiritual realities. The hosts connect this to Jesus' words in Matthew 13:16: "Blessed are your eyes for they see and your ears for they hear." This blessing comes not from intellectual capacity or moral superiority but from God's sovereign grace. Tony describes this as "the blessing in our salvation and in our election that we are enabled to hear and perceive and receive the very voice and word of God into our spirit unto our salvation." The parables thus become a "microcosm" of Reformed doctrines like election, regeneration, and illumination. When believers understand Jesus' parables, they're experiencing the practical outworking of these doctrines in real time. Memorable Quotes "The parables are not just to illustrate a point, they're to reveal a spiritual point or spiritual points to those who have ears to hear, to those who've been illuminated by the spirit." - Tony Arsenal "Jesus is giving this message essentially to all who will listen to him... And so this is like, I love the way that he uses that quote in a slightly different way, but still to express the same root cause, which is some of you here because of your depravity will not be able to hear what I'm saying. But for those to whom it has been granted to come in who are ushered into the kingdom, this kingdom language will make sense." - Jesse Schwamb "But blessed are your eyes for they see and your ears for they hear. There's a blessing in our salvation and in our election that we are enabled to hear and perceive and receive the very voice and word of God into our spirit unto our salvation." - Tony Arsenal About the Hosts Tony Arsenal and Jesse Schwamb are the regular hosts of The Reformed Brotherhood podcast, where they explore Reformed theology and its application to Christian living. With a conversational style that balances depth and accessibility, they seek to make complex theological concepts understandable without sacrificing nuance or biblical fidelity. Transcript [00:00:45] Introduction and New Series Announcement [00:00:45] Jesse Schwamb: Welcome to episode 460 of The Reformed Brotherhood. I'm Jesse. [00:00:54] Tony Arsenal: And I'm Tony. And this is the podcast with ears to hear. Hey brother. [00:00:59] Jesse Schwamb: Hey brother. New series Time, new series. Time for the next seven years that, that's probably correct. It's gonna be a long one. New beginnings are so great, aren't they? And it is. [00:01:10] Jesse Schwamb: We've been hopefully this, well, it's definitely gonna live up to all the hype that we've been presenting about this. It's gonna be good. Everybody's gonna love it. And like I said, it's a topic we haven't done before. It's certainly not in this format. [00:01:23] Tony Arsenal: Yeah. Yeah. And you know what, just, um, as a side note, if you are a listener, which you must be, if you're hearing this, uh, this is a great time to introduce someone to the podcast. [00:01:33] Tony Arsenal: True. Uh, one, because this series is gonna be lit as the kids say, and, uh, it's a new series, so you don't have to have any background. You don't have to have any previous knowledge of the show or of who these two weird guys are to jump in and we're gonna. [00:01:53] Tony Arsenal: Talk about the Bible, which is amazing and awesome. And who doesn't love to talk about the Bible. [00:01:58] Jesse Schwamb: Yeah, that's correct. That's what makes these so good. That's how I know, and I could say confidently that this is gonna be all the hype and more. All right, so before we get to affirmations and denials, all the good ProGo, that's part and parcel of our normal episode content. [00:02:12] Jesse Schwamb: Do you want to tell everybody what we're gonna be talking about? [00:02:16] Tony Arsenal: Yeah, I'm excited. [00:02:17] Introducing the Parables Series [00:02:17] Tony Arsenal: So we are gonna work our way through, and this is why I say it's gonna take seven years. We are gonna work our way through all of the parables. Parables, [00:02:25] Jesse Schwamb: the [00:02:25] Tony Arsenal: gospels and just so, um, the Gospel of John doesn't feel left out. [00:02:30] Tony Arsenal: We're gonna talk through some of the I am statements and some of that stuff when we get to John. 'cause John doesn't have a lot of parables. Uh, so we're gonna spend time in the synoptic gospels. We're gonna just walk through the parables one by one. We're taking an episode, sometimes maybe two, sometimes 10, depending on how long the parable is and how deep we get into it. [00:02:47] Tony Arsenal: We're just gonna work our way through. We're gonna take our time. We're gonna enjoy it. So again, this is a great time to start. It's kinda the ground floor on this and you thing. This could really be its own podcast all by itself, right? Uh, so invite a friend, invite some whole bunch of friends. Start a Sunday school class listening to this. [00:03:04] Tony Arsenal: No, don't do that. But people have done that before. But, uh, grab your bibles, get a decent commentary to help prep for the next episode, and, uh, let's, let's do it. I'm super excited. [00:03:14] Jesse Schwamb: When I say para, you say Abel Para, is that how it works? Para? Yeah. I don't know. You can't really divide it. Pairable. If you jam it together, yes. [00:03:24] Jesse Schwamb: You get some of that. You can say, when I say pair, you say Abel p [00:03:27] Tony Arsenal: Abel. [00:03:31] Jesse Schwamb: And you can expect a lot more of that in this series. But before we get into all this good juicy stuff about parables, and by the way, this is like an introductory episode, that doesn't mean that you can just skip it, doesn't mean it's not gonna be good. We gotta set some things up. We wanna talk about parables general generally, but before we have that good general conversation, let's get into our own tradition, which is either affirming with something or denying against something. [00:03:54] Affirmations and Denials [00:03:54] Jesse Schwamb: And so, Tony, what do you got for all of us? [00:03:58] Tony Arsenal: Mine is kind of a, an ecclesial, ecclesiastical denial. Mm-hmm. Um, this is sort of niche, but I feel like our audience may have heard about it. And there's this dust up that I, I noticed online, uh, really just this last week. Um, it's kind of a specific thing. There is a church, uh, I'm not sure where the church is. [00:04:18] Tony Arsenal: It's a PCA church, I believe it's called Mosaic. The pastor of the church, the teaching elder, one of the teaching elders just announced that he was, uh, leaving his ministry to, uh, join the Roman Catholic Church, which, yes, there's its own denial built into that. We are good old Protestant reformed folks, and I personally would, would stick with the original Westminster on the, the Pope being antichrist. [00:04:45] Tony Arsenal: But, um, that's not the denial. The denial is that in this particular church. For some unknown reason. Uh, the pastor who has now since a announced that he was leaving to, uh, to convert to Roman Catholicism, continued to preach the sermon and then administered the Lord's supper, even though he in the eyes, I think of most. [00:05:08] Tony Arsenal: Reformed folk and certainly historically in the eyes of the reformed position was basically apostate, uh, right in front of the congregation's eyes. Now, I don't know that I would necessarily put it that strongly. I think there are plenty of genuine born again Christians who find themselves in, in the Roman Catholic, uh, church. [00:05:27] Tony Arsenal: Uh, but to allow someone who is one resigning the ministry right in front of your eyes. Um, and then resigning to basically leave for another tradition that, that the PCA would not recognize, would not share ecclesiastical, uh, credentials with or accept their ordination or any of those things. Um, to then just allow him to admit, you know, to administer the Lord's Supper, I think is just a drastic miscarriage of, uh, ecclesiastical justice. [00:05:54] Tony Arsenal: I dunno if that's the right word. So I'm just denying this like. It shows that on a couple things like this, this. Church this session, who obviously knew this was coming. Um, this session does either, does not take seriously the differences between Roman Catholic theology and Protestant theology, particularly reformed theology, or they don't take seriously the, the gravity of the Lord's supper and who should and shouldn't be administering it. [00:06:22] Tony Arsenal: They can't take both of those things seriously and have a fully or biblical position on it. So there's a good opportunity for us to think through our ecclesiology, to think through our sacrament and how this applies. It just really doesn't sit well and it's not sitting well with a lot of people online, obviously. [00:06:37] Tony Arsenal: Um, and I'm sure there'll be all sorts of, like letters of concern sent to presbytery and, and all that stuff, and, and it'll all shake out in the wash eventually, but just, it just wasn't good. Just doesn't sit right. [00:06:48] Jesse Schwamb: You know, it strikes me of all the denominations. I'm not saying this pejoratively. I just think it is kind of interesting and funny to me that the Presbyterians love a letter writing campaign. [00:06:56] Jesse Schwamb: Like that's kind of the jam, the love, a good letter writing campaign. [00:07:00] Tony Arsenal: It's true, although it's, it's actually functional in Presbyterianism because That's right. That's how you voice your concern. It's not a, not a, a rage letter into the void. It actually goes somewhere and gets recorded and has to be addressed at presbytery if you have standing. [00:07:17] Tony Arsenal: So there's, there's a good reason to do that, and I'm sure that that will be done. I'm sure there are many. Probably ministers in the PCA who are aware of this, who are either actually considering filing charges or um, or writing such letters of complaints. And there's all sorts of mechanisms in the PCA to, to adjudicate and resolve and to investigate these kinds of things. [00:07:37] Jesse Schwamb: And I'd like to, if you're, if you're a true Presbyterian and, and in this instance, I'm not making light of this instance, but this instance are others, you. Feel compelled by a strong conviction to write such a letter that really you should do it with a quill, an ink. Like that's the ultimate way. I think handwritten with like a nice fountain pen. [00:07:54] Jesse Schwamb: There's not, yeah. I mean, you know what I'm saying? Like that's, that is a weighty letter right there. Like it's cut to Paul being like, I write this postscript in my own hand with these big letters. Yeah, it's like, you know, some original Presbyterian letter writing right there. [00:08:07] Tony Arsenal: And then you gotta seal it with wax with your signe ring. [00:08:10] Tony Arsenal: So, and send it by a carrier, by a messenger series of me messengers. [00:08:14] Jesse Schwamb: Think if you receive any letter in the mail, handwritten to you. Like for real, somebody painstakingly going through in script like spencerian script, you know, if you're using English characters writing up and then sealing that bad boy with wax, you're gonna be like, this is important. [00:08:30] Jesse Schwamb: Yeah, this, even if it's just like, Hey, what's up? Yeah, you're gonna be like, look at this incredible, weighty document I've received. [00:08:36] Tony Arsenal: It's true. It's very true. I love it. Well, that's all I have to say about that to channel a little Forrest Gump there. Uh, Jesse, what are you affirming or denying tonight? [00:08:44] Jesse Schwamb: I'm also going to deny against, so this denial is like classic. [00:08:49] Jesse Schwamb: It's routine, but I got a different spin on it this time, so I'm denying against. The full corruption of sin, how it appears everywhere, how even unbelievers speak of it, almost unwittingly, but very commonly with great acceptance. And the particularity of this denial comes in the form of allergies, which you and I are talking about a lot of times. [00:09:09] Jesse Schwamb: But I was just thinking about this week because I had to do some allergy testing, which is a, a super fun experience. But it just got me think again, like very plainly about what allergies are. And how an allergy occurs when your immune system, like the part of your body responsible for protecting your body that God has made when your immune system mistakes like a non-harmful substance like pollen or a food or some kind of animal dander for a threat, and then reacts by producing these antibodies like primarily the immunoglobulin E. [00:09:36] Jesse Schwamb: So here's what strikes me as so funny about this in a, in a way that we must laugh. Because of our, our parents, our first parents who made a horrible decision and we like them, would make the same decision every day and twice in the Lord's day. And that is that this seems like, of course, such a clear sign of the corruption of sin impounded in our created order because it seems a really distasteful and suboptimal for human beings to have this kind of response to pollen. [00:10:03] Jesse Schwamb: When they were intended to work and care in a garden. So obviously I think we can say, Hey, like the fact that allergies exist and that it's your body making a mistake. [00:10:13] Tony Arsenal: Yeah. [00:10:13] Jesse Schwamb: It's like the ultimate, like cellular level of the ubiquity of sin. And so as I was speaking with my doctor and going through the, the testing, it's just so funny how like we all talk about this. [00:10:25] Jesse Schwamb: It's like, yeah, it's, it's a really over-indexed reaction. It doesn't make any sense. It's not the way the world is supposed to be, but nobody's saying how is the world supposed to be? Do you know what I mean? Like, but we just take it for granted that that kind of inflammation that comes from like your dog or like these particles in the air of plants, just trying to do a plant stew and reproduce and pollinate that, that could cause like really dramatic and debilitating. [00:10:49] Jesse Schwamb: Responses is just exceptional to me, and I think it's exceptional and exceptional to all of us because at some deep level we recognize that, as Paul says, like the earth, the entire world is groaning. It's groaning for that eschatological release and redemption that can only come from Christ. And our runny noses in our hay fever all prove that to some degree. [00:11:09] Jesse Schwamb: So denying against allergies, but denying against as well that ubiquity of corruption and sin in our world. [00:11:15] Tony Arsenal: Yeah, I just have this image in my head of Adam and Eve, you know, they're expelled outta the garden and they, they're working the ground. And then Adam sneezes. Yes. And Eve is like, did your head just explode? [00:11:28] Tony Arsenal: And he's like, I don't know. That would've been a, probably a pretty terrifying experience actually. [00:11:33] Jesse Schwamb: Yeah, that's that's true. So imagine like you and I have talked about this before, because you have young children, adorable. Young children, and we've talked about like the first of everything, like when you're a child, you get sick for the first time, or you get the flu or you vomit for the first time. [00:11:45] Jesse Schwamb: Like you have no idea what's going on in your body, but imagine that. But being an adult. [00:11:49] Tony Arsenal: Yeah, where you can process what's going on, but don't have a framework for it. [00:11:52] Jesse Schwamb: Yes, exactly. So like [00:11:54] Tony Arsenal: that's like, that's like my worst nightmare I think. [00:11:55] Jesse Schwamb: Yeah. It's like, to your point, 'cause there, there are a lot of experiences you have as an adults, even health wise that are still super strange and weird. [00:12:01] Jesse Schwamb: But [00:12:02] Tony Arsenal: yeah, [00:12:02] Jesse Schwamb: you have some rubric for them, but that's kind of exactly what I was thinking. What if this toiling over your labor is partly because it's horrible now because you have itchy, watery eyes or you get hives. Yeah. And before you were like, I could just lay in the grass and be totally fine. And now I can't even walk by ragweed without getting a headache or having some kind of weird fatigue. [00:12:23] Jesse Schwamb: Like I have to believe that that was, that part of this transition was all of these things. Like, now your body's gonna overreact to stuff where I, I, God put us in a place where that wouldn't be the case at all. [00:12:35] Tony Arsenal: Yeah. Sometimes I think about like the first. Time that Adam was like sore or like hurt himself. [00:12:42] Tony Arsenal: True. Like the, just the, just the terror and fear that must have come with it. And sin is serious stuff. Like it's serious effects and sad, sad, sad stuff. But yeah, allergies are the worst. I, uh, I suffered really badly with, uh, seasonal allergies. When I was a a kid I had to do allergy shots and everything and it's makes no sense. [00:13:03] Tony Arsenal: There's no rhyme or reason to it, and your allergies change. So like you could be going your whole life, being able to eat strawberries and then all of a sudden you can't. Right? And it's, and you don't know until it happens. So [00:13:14] Jesse Schwamb: what's up with that? [00:13:15] Tony Arsenal: No good. [00:13:16] Jesse Schwamb: What's up with that? So again, imagine that little experience is a microcosmic example of what happens to Adam and Eve. [00:13:24] Jesse Schwamb: You know, like all these things change. Like you're, you're right. Suddenly your body isn't the same. It's not just because you're growing older, but because guess what? Sins everywhere. And guess what, where sin is, even in the midst of who you are as physically constructed and the environment in which you live, all, all totally change. [00:13:40] Jesse Schwamb: So that, that's enough of my rants on allergies. I know the, I know the loved ones out there hear me. It's also remarkable to me that almost everybody has an allergy of some kind. It's very, it's very rare if you don't have any allergies whatsoever. And probably those times when you think you're sick and you don't have allergies could be that you actually have them. [00:13:57] Jesse Schwamb: So it's just wild. Wild. [00:14:02] Tony Arsenal: Agreed. Agreed. [00:14:03] Theological Discussion on Parables [00:14:03] Tony Arsenal: Well, Jesse, without further ado, I'm not, I, maybe we should have further ado, but let's get into it. Let's talk about some parable stuff. [00:14:13] Jesse Schwamb: Yeah, let's do it again. When I say pair, you say able pair. [00:14:17] Tony Arsenal: Able. [00:14:20] Jesse Schwamb: When I say [00:14:21] Tony Arsenal: para you say bowl. [00:14:24] Jesse Schwamb: That's what I was trying to go with before. [00:14:26] Jesse Schwamb: It's a little bit more, yeah, but you gotta like cross over like we both gotta say like that middle syllable kind of. Otherwise it's, it sounds like I'm just saying bowl. And [00:14:34] Tony Arsenal: yeah, there's no good way to chant that. Yeah, we're work. This is why Jesse and I are not cheerleaders. [00:14:39] Jesse Schwamb: We're, we're work shopping everybody. [00:14:40] Jesse Schwamb: But I agree with you. Enough of us talking about affirmations, the denials in this case, the double double denial. Let's talk about parables. So the beauty of this whole series is there's gonna be so much great stuff to talk about, and I think this is a decent topic for us to cover because. Really, if you think about it, the parables of Jesus have captivated people for the entirety of the scriptures. [00:15:06] Jesse Schwamb: As long, as long as they were recorded and have been read and processed and studied together. And, uh, you know, there's stuff I'm sure that we will just gloss over. We don't need to get into in terms of like, is it pure allegory? Is it always allegory? Is it, there's lots of interpretation here. I think this is gonna be our way of processing together and moving through some of these and speaking them out and trying to learn principally. [00:15:28] Jesse Schwamb: Predominantly what they're teaching us. But I say all that because characters like the prodigal son, like Good Samaritan, Pharisees, and tax collector, those actually have become well known even outside the church. [00:15:40] Tony Arsenal: Yeah. And [00:15:40] Jesse Schwamb: then sometimes inside the church there's over familiarity with all of these, and that leads to its own kind of misunderstanding. [00:15:46] Jesse Schwamb: So, and I think as well. I'm hoping that myself, you and our listeners will be able to hear them in a new way, and maybe if we can try to do this without again, being parabolic, is that we can kind of recreate some of the trauma. In these stories. 'cause Jesus is, is pressing upon very certain things and there's certainly a lot of trauma that his original audiences would've taken away from what he was saying here. [00:16:13] Jesse Schwamb: Yeah. Even just starting with what is a parable and why is Jesus telling them? So I presume that's actually the best place for us to begin is what's the deal with the parables and why is this? Is this Jesus preferred way of teaching about the kingdom of God. [00:16:30] Tony Arsenal: Yeah, and I think, you know, it bears saying too that like not all the parables are alike. [00:16:35] Tony Arsenal: Like true. We can't, this is why I'm excited about this series. You know, it's always good to talk through the bible and, and or to talk through systematic theology, but what really excites me is when we do a series like this, kind of like the Scott's Confession series, like it gives us a reason. To think through a lot of different disciplines and flex like exercise and stretch and flex a lot of different kinds of intellectual muscles. [00:17:00] Tony Arsenal: So there's gonna be some exegetical work we have to do. There's gonna be some hermeneutical work we're gonna have to do, probably have to do some historical work about how the parables have been interpreted in different ways. Yes, and and I think, so, I think it's important to say like, not every parable is exactly the same. [00:17:14] Tony Arsenal: And this is where I think like when you read, sometimes you read books about the, the parables of Christ. Like you, you'll hear one guy say. Well, a parable is not an allegory. Then you'll hear another guy say like, well, parables might have allegorical elements to it. Right. Now if one guy say like, well, a parable has one main point, and you'll have another guy say like, well, no, actually, like parables can have multiple points and multiple shades of meaning. [00:17:37] Tony Arsenal: And I think the answer to why you have this variance in the commentaries is 'cause sometimes the parables are alleg. [00:17:44] Jesse Schwamb: Right. And [00:17:44] Tony Arsenal: sometimes they're not allegorical. Sometimes they have one main point. Sometimes there's multiple points. So I think it's important for us to just acknowledge like we're gonna have to come to each parable, um, on its own and on its own terms. [00:17:57] Tony Arsenal: But there are some general principles that I think we can talk about what parables are. So parables in general are. Figurative stories or figurative accounts that are used to illustrate, I think primarily used to illustrate a single main point. And there may be some subpoints, but they, they're generally intended to, uh, to illustrate something by way of a, of a narrative, a fictional narrative that, uh, helps the reader. [00:18:27] Tony Arsenal: Uh, or the hearer is just, it's also important that these were primarily heard, these are heard parables, so there are even times where the phrasing of the language is important in the parable. Um, they're helping the, the hearer to understand spiritual truth. And this is where I think it's it's key, is that this is not just. [00:18:48] Tony Arsenal: When we're talking about the parables of Christ, right? There's people tell parables, there's all sorts of different teachers that have used parables. Um, I, I do parables on the show from time to time where I'll tell like a little made up story about a, you know, a situation. I'll say like, pretend, you know, let's imagine you have this guy and he's doing this thing that's a form of a parable when I'm using. [00:19:08] Tony Arsenal: I'm not, it's not like a makeup made up story. It's not asaps fables. We're not talking about like talking foxes and hens and stuff, but it's illustrating a point. But the parables of Christ are not just to illustrate a point, they're to reveal a spiritual point or spiritual points to those who have ears to hear, to those who've been illuminated by the spirit. [00:19:29] Tony Arsenal: And I just wanna read this. Uh, this is just God's providence, um, in action. I, um, I've fallen behind on my reading in The Daily Dad, which is a Ryan Holiday book. This was the reading that came up today, even though it's not the correct reading for the day. Uh, it's, it's for September 2nd. We're recording this on September, uh, sixth. [00:19:48] Tony Arsenal: Uh, and the title is, this is How You Teach Them. And the first line says, if the Bible has any indication, Jesus rarely seemed to come out and say what he meant. He preferred instead to employ parables and stories and little anecdotes that make you think. He tells stories of the servants and the talents. [00:20:03] Tony Arsenal: He tells stories of the prodigal son and the Good Samaritan. Turns out it's pretty effective to get a point across and make it stick. What what we're gonna learn. Actually that Jesus tells these stories in parables, in part to teach those who have spiritual ears to hear, but in part to mask the truth That's right. [00:20:24] Tony Arsenal: From those who don't have spiritual ears to hear, oh, online [00:20:26] Jesse Schwamb: holiday. [00:20:27] Tony Arsenal: So it's not as simple as like Jesus, using illustration to help make something complicated, clearer, right? Yes. But also, no. So I'm super excited to kind of get into this stuff and talk through it and to, to really dig into the parables themselves. [00:20:42] Tony Arsenal: It's just gonna be a really good exercise at sort of sitting at the feet of our master in his really, his preferred mode of teaching. Um, you know, other than the sermon on the Mount. There's not a lot of like long form, straightforward, didactic teaching like that most of Christ's teaching as recorded in the gospels, comes in the form of these parables in one way or another. [00:21:03] Tony Arsenal: Right. And that's pretty exciting to me. [00:21:05] Jesse Schwamb: Right. And there's so many more parables I think, than we often understand there to be, or at least then that we see in like the headings are Bible, which of course have been put there by our own construction. So anytime you get that. Nice short, metaphorical narrative is really Jesus speaking in a kind of parable form, and I think you're right on. [00:21:25] Jesse Schwamb: For me, it's always highlighting some kind of aspect of the kingdom of God. And I'd say there is generally a hierarchy. There doesn't have to be like a single point, like you said. There could be other points around that. But if you get into this place where like everything has some kind of allegory representation, then the parable seems to die of the death of like a million paper cuts, right? [00:21:40] Jesse Schwamb: Because you're trying to figure out all the things and if you have to represent something, everything he says with some kind of. Heavy spiritual principle gets kind of weird very quickly. But in each of these, as you said, what's common in my understanding is it's presenting like a series of events involving like a small number of characters. [00:21:57] Jesse Schwamb: It is bite-sized and sometimes those are people or plants or even like inanimate objects. So like the, yeah, like you said, the breadth and scope of how Jesus uses the metaphor is brilliant teaching, and it's even more brilliant when you get to that level, like you're saying, where it's meant both to illuminate. [00:22:13] Jesse Schwamb: To obfuscate. That is like, to me, the parable is a manifestation of election because it's clear that Jesus is using this. Those who have the ears to hear are the ones whom the Holy Spirit has unstopped, has opened the eyes, has illuminated the hearts and the mind to such a degree that can receive these, and that now these words are resonant. [00:22:32] Jesse Schwamb: So like what a blessing that we can understand them, that God has essentially. Use this parabolic teaching in such a way to bring forward his concept of election in the minds and the hearts of those who are his children. And it's kind of a way, this is kind of like the secret Christian handshake. It's the speakeasy of salvation. [00:22:52] Jesse Schwamb: It's, it's coming into the fold because God has invited you in and given you. The knowledge and ability of which to really understand these things. And so most of these little characters seemed realistic and resonant in Jesus' world, and that's why sometimes we do need a little bit of studying and understanding the proper context for all those things. [00:23:12] Jesse Schwamb: I would say as well, like at least one element in those parables is a push. It's in, it's kind of taking it and hyping it up. It's pushing the boundaries of what's plausible, and so you'll find that all of this is made again to illuminate some principle of the kingdom of God. And we should probably go to the thing that you intimated, because when you read that quote from, from Ryan Holiday, I was like, yes, my man. [00:23:34] Jesse Schwamb: Like he's on the right track. Right? There's something about what he's saying that is partially correct, but like you said, a lot of times people mistake the fact that, well, Jesus. Is using this language and these metaphors, these similes, he speaks in parables because they were the best way to get like these uneducated people to understand him. [00:23:57] Jesse Schwamb: Right? But it's actually the exact opposite. And we know this because of perhaps the most famous dialogue and expression and explanation of parables, which comes to us in Matthew 13, 10 through 17, where Jesus explains to his disciples exactly why he uses this mode of teaching. And what he says is. This is why I speak to them of parables because seeing they do not see and hearing, they do not hear they nor do they understand. [00:24:24] Jesse Schwamb: So, so that's perplexing. We should probably camp there for just a second and talk about that. Right, and, and like really unpack like, what is Jesus after here? Then if, like, before we get into like, what do all these things mean, it's almost like saying. We need to understand why they're even set before us and why these in some ways are like a kind of a small stumbling block to others, but then this great stone of appreciation and one to stand on for for others. [00:24:47] Tony Arsenal: Yeah, and I think you know, before we, before we cover that, which I think is a good next spot. A parable is not just an illustration. Like I think that's where a lot of people go a little bit sideways, is they think that this is effectively, like it's a fable. It's like a made up story primarily to like illustrate a point right. [00:25:09] Tony Arsenal: Or an allegory where you know, you're taking individual components and they represent something else. A parable fundamentally is a, is a, a comparison between two things, right? The word parable comes from the Greek of casting alongside, and so the idea is like you're, you're taking. The reality that you're trying to articulate and you're setting up this parable next to it and you're comparing them to it. [00:25:33] Tony Arsenal: And so I like to use the word simile, like that's why Christ says like the kingdom of God is like this. Yes. It's not like I'm gonna explain the kingdom of God to you by using this made up story. Right on. It's I'm gonna compare the kingdom of God to this thing or this story that I'm having, and so we should be. [00:25:49] Tony Arsenal: Rather than trying to like find the principles of the parable, we should be looking at it and going, how does this parable reflect? Or how is this a, um, how is this an explanation? Not in the, like, I, I'm struggling to even explain this here. It's not that the cer, the parable is just illustrating a principle. [00:26:10] Tony Arsenal: It's that the kingdom of God is one thing and the parable reveals that same one thing by way of comparison. Yes. So like. Uh, we'll get into the specifics, obviously, but when the, when the, um, lawyer says, who is my neighbor? Well, it's not just like, well, let's look at the Good Samaritan. And the Good Samaritan represents this, and the Levite represents this, and the priest represents this. [00:26:32] Tony Arsenal: It's a good neighbor, is this thing. It's this story. Compared to whatever you have in your mind of what a good neighbor is. And we're gonna bounce those things up against each other, and that's gonna somehow show us what the, what the reality is. And that's why I think to get back to where we were, that's why I think sometimes the parables actually obscure the truth. [00:26:53] Tony Arsenal: Because if we're not comparing the parable to the reality of something, then we're gonna get the parable wrong. So if we think that, um, the Good Samaritan. Is a parable about social justice and we're, we're looking at it to try to understand how do we treat, you know, the, the poor people in Africa who don't have food or the war torn refugees, you know, coming out of Ukraine. [00:27:19] Tony Arsenal: If we're looking at it primarily as like, I need to learn to be a good neighbor to those who are destitute. Uh, we're not comparing it against what Jesus was comparing it against, right? So, so we have to understand, we have to start in a lot of cases with the question that the parable is a response to, which oftentimes the parable is a response to a question or it's a, it's a principle that's being, um, compare it against if we get that first step wrong, uh, or if we start with our own presuppositions, which is why. [00:27:50] Tony Arsenal: Partially why I think Christ is saying like, the only those who have ears to hear. Like if you don't have a spiritual presupposition, I, I mean that, that might not be the right word, but like if you're not starting from the place of spiritual illumination, not in the weird gnostic sense, but in the, the. [00:28:07] Tony Arsenal: Genuinely Christian illumination of the Holy Spirit and inward testimony of the Holy Spirit. If you're not starting from that perspective, you almost can't get the parables right. So that's why we see like the opponents of Christ in the Bible, the Pharisees, the Sadducees, constantly. They're constantly confused and they're getting it wrong. [00:28:26] Tony Arsenal: And, and even sometimes the disciples, they have to go and ask sometimes too, what is this parable? Wow, that's right. What is, what does this mean? So it's never as simple as, as what's directly on the surface, but it's also not usually as complicated as we would make it be if we were trying to over-interpret the parable, which I think is another risk. [00:28:44] Jesse Schwamb: That's the genius, isn't it? Is that I I like what you're saying. It's that spiritual predisposition that allows us to receive the word and, and when we receive that word, it is a simple word. It's not as if like, we have to elevate ourselves in place of this high learning or education or philosophizing, and that's the beauty of it. [00:29:03] Jesse Schwamb: So it is, again, God's setting apart for himself A, a people a teaching. So. But I think this is, it is a little bit perplexing at first, like that statement from Jesus because it's a bit like somebody coming to you, like your place of work or anywhere else in your family life and asking you explicitly for instruction and, and then you saying something like, listen, I, I'm gonna show you, but you're not gonna be able to see it. [00:29:22] Jesse Schwamb: And you're gonna, I'm gonna tell you, but you're not gonna be able to hear it, and I'm gonna explain it to you, but you're not gonna be able to understand. And you're like, okay. So yeah, what's the point of you talking to me then? So it's clear, like you said that Jesus. Is teaching that the secrets, and that's really, really what these are. [00:29:37] The Secrets of the Kingdom of God [00:29:37] Jesse Schwamb: It's brilliant and beautiful that Jesus would, that the, the son of God and God himself would tell us the secrets of his kingdom. But that again, first of all by saying it's a secret, means it's, it's for somebody to guard and to hold knowledge closely and that it is protected. So he says, teaching like the secrets of the kingdom of God are unknowable through mere human reasoning and intuition. [00:29:56] Jesse Schwamb: Interestingly here though, Jesus is also saying that. He's, it's not like he's saying no one can ever understand the parables, right, or that he intends to hide their truth from all people. [00:30:07] Understanding Parables and God's Sovereign Grace [00:30:07] Jesse Schwamb: Instead, he just explains that in order to highlight God's sovereign grace, God in his mercy has enlightened some to whom it has been given to know the secrets of the kingdom of heaven. [00:30:17] Jesse Schwamb: That's verse 11. So. All of us as his children who have been illuminated can understand the truth of God's kingdom. That is wild and and that is amazing. So that this knowledge goes out and just like we talk about the scripture going out and never returning void, here's a prime example of that very thing that there is a condemnation and not being able to understand. [00:30:37] Jesse Schwamb: That condemnation comes not because you're not intelligent enough, but because as you said, you do not have that predisposition. You do not have that changed heart into the ability to understand these things. [00:30:47] Doctrine of Election and Spiritual Insight [00:30:47] Jesse Schwamb: This is what leads me here to say like every parable then implicitly teaches a doctrine of election. [00:30:53] Jesse Schwamb: Yeah, because all people are outside the kingdom until they enter the Lord's teaching. How do we enter the Lord's teaching by being given ears to hear. How are we understanding that? We have been given ears to hear when these parables speak to us in the spiritual reality as well as in just like you said, like this general kind of like in the way that I presume Ryan Holiday means it. [00:31:12] Jesse Schwamb: The, this is like, he might be exemplifying the fact that these stories. Are a really great form of the ability to communicate complex information or to make you think. [00:31:21] The Power and Purpose of Parables [00:31:21] Jesse Schwamb: So when Jesus says something like The kingdom of God is like a mustard seed, wow, we, you and I will probably spend like two episodes just unpacking that, or we could spend a lot more, that's beautiful that that's how his teaching takes place. [00:31:34] Jesse Schwamb: But of course it's, it's so much. More than that, that those in whom the teaching is effective on a salvation somehow understand it, and their understanding of it becomes first because Christ is implanted within them. Salvation. [00:31:46] Tony Arsenal: Yeah. Yeah. [00:31:48] Parables as More Than Simple Teaching Tools [00:31:48] Tony Arsenal: I think people, and this is what I think like Ryan Holiday's statement reflects, is people think of the parables as a simple teaching tool to break down a complicated subject. [00:32:00] Tony Arsenal: Yes. And so, like if I was trying to explain podcasting to a, like a five-year-old, I would say something like, well, you know. You know how your teacher teaches you during class while a podcast is like if your teacher lived on the internet and you could access your teacher anytime. Like, that might be a weird explanation, but like that's taking a very complicated thing about recording and and RSS feeds and you know, all of these different elements that go into what podcasting is and breaking it down to a simple sub that is not what a parable is. [00:32:30] Tony Arsenal: Right? Right. A parable is not. Just breaking a simple subject down and illustrating it by way of like a, a clever comparison. Um, you know, it's not like someone trying to explain the doctrine of, of the Trinity by using clever analogies or something like that. Even if that were reasonable and impossible. [00:32:50] Tony Arsenal: It's, it's not like that a parable. I like what you're saying about it being kind of like a mini doctrine of election. It's also a mini doctrine of the Bible. Yes. Right. It, it's right on. [00:33:00] The Doctrine of Illumination [00:33:00] Tony Arsenal: It's, it's the doctrine of revelation. In. Preached form in the Ministry of Christ, right? As Christians, we have this text and we affirm that at the same time, uh, what can be known of it and what is necessary for salvation can be known. [00:33:19] Tony Arsenal: By ordinary means like Bart Iman, an avowed atheist who I, I think like all atheists, whether they recognize it or not, hates God. He can read the Bible and understand that what it means is that if you trust Jesus, you'll be saved. You don't need special spiritual insight to understand that that is what the Bible teaches, where the special spiritual. [00:33:42] Tony Arsenal: Insight might not be the right word, but the special spiritual appropriation is that the spirit enables you to receive that unto your salvation. Right? To put your trust in. The reality of that, and we call that doctrine, the doctrine of illumination. And so in, in the sense of parables in Christ's ministry, and this is, this is if you, you know, like what do I always say is just read a little bit more, um, the portion Jesse read it leads way into this prophecy or in this comment, Christ. [00:34:10] Tony Arsenal: Saying he teaches in parable in order to fulfill this prophecy of Isaiah. Basically that like those who are, uh, ate and are apart from God and are resistant to God, these parables there are there in order to confirm that they are. And then it says in verse 16, and this is, this is. [00:34:27] The Blessing of Spiritual Understanding [00:34:27] Tony Arsenal: It always seems like the series that we do ends up with like a theme verse, and this is probably the one verse 16 here, Matthew 1316 says, but blessed are your eyes for they see and your ears for they hear. [00:34:40] Tony Arsenal: And so like there's a blessing. In our salvation and in our election that we are enabled to hear and perceive and re receive the very voice and word of God into our spirit unto our salvation. That is the doctrine of of election. It's also the doctrine of regeneration, the doctrine of sanctification, the doctrine. [00:35:03] Tony Arsenal: I mean, there's all of these different classic reformed doctrines that the parables really are these mic this microcosm of that. Almost like applied in the Ministry of Christ. Right. Which I, I, you know, I've, I've never really thought of it in depth in that way before, but it's absolutely true and it's super exciting to be able to sort of embark on this, uh, on this series journey with, with this group. [00:35:28] Tony Arsenal: I think it's gonna be so good to just dig into these and really, really hear the gospel preached to ourselves through these parables. That's what I'm looking forward to. [00:35:38] Jesse Schwamb: And we're used to being very. Close with the idea that like the message contains the doctrine, the message contains the power. Here we're saying, I think it's both. [00:35:47] Jesse Schwamb: And the mode of that message also contains, the doctrine also contains the power. And I like where you're going with this because I think what we should be reminding ourselves. Is what a blessing it is to have this kind of information conferred to us. [00:36:01] The Role of Parables in Revealing and Concealing Truth [00:36:01] Jesse Schwamb: That again, God has taken, what is the secrets that is his to disclose and his to keep and his to hold, and he's made it available to his children. [00:36:08] Jesse Schwamb: And part of that is for, as you said, like the strengthening of our own faith. It's also for condemnation. So notice that. The hiding of the kingdom through parables is not a consequence of the teaching itself. Again, this goes back to like the mode being as equally important here as the message itself that Christ's teaching is not too difficult to comprehend as an intellectual matter. [00:36:27] Jesse Schwamb: The thing is, like even today, many unbelievers read the gospels and they technically understand what Jesus means in his teaching, especially these parables. The problem is. I would say like moral hardness. It's that lack of spiritual predilection or predisposition. They know what Jesus teaches, but they do not believe. [00:36:47] Jesse Schwamb: And so the challenge before us is as all scripture reading, that we would go before the Holy Spirit and say, holy Spirit, help me to believe. Help me to understand what to believe. And it so doing, do the work of God, which is to believe in him and to believe in His son Jesus Christ and what he's accomplished. [00:37:02] Jesse Schwamb: So the parables are not like creating. Fresh unbelief and sinners instead, like they're confirming the opposition that's already present and apart from Grace, unregenerate perversely use our Lord's teaching to increase their resistance. That's how it's set up. That's how it works. That's why to be on the inside, as it were, not again, because like we've done the right handshake or met all the right standards, but because of the blood of Christ means that the disciples, the first disciples and all the disciples who will follow after them on the other hand. [00:37:33] The Complexity and Nuances of Parables [00:37:33] Jesse Schwamb: We've been granted these eyes to see, and ears to hear Jesus. And then we've been given the secrets of the kingdom. I mean, that's literally what we've been given. And God's mercy has been extended to the disciples who like many in the crowds, once ignorantly and stubbornly rejected God and us just like them as well in both accounts. [00:37:49] Jesse Schwamb: So this is, I think we need to settle on that. You're right, throughout this series, what a blessing. It's not meant to be a great labor or an effort for the child of God. Instead, it's meant to be a way of exploring these fe. Fantastic truths of who God is and what he's done in such a way that draw us in. [00:38:07] Jesse Schwamb: So that whether we're analyzing again, like the the lost coin or the lost sheep, or. Any number of these amazing parables, you'll notice that they draw us in because they don't give us answers in the explicit sense that we're used to. Like didactically instead. Yeah. They cause us to consider, as you've already said, Tony, like what does it mean to be lost? [00:38:26] Jesse Schwamb: What does it mean that the father comes running for this prodigal son? What does it mean that the older brother has a beef with the whole situation? What does it mean when Jesus says that the kingdom of God is like a mustard seed? How much do we know about mustard seeds? And why would he say that? Again, this is a kind of interesting teaching, but that illumination in the midst of it being, I don't wanna say ambiguous, but open-ended to a degree means that the Holy Spirit must come in and give us that kind of grand knowledge. [00:38:55] Jesse Schwamb: But more than that, believe upon what Jesus is saying. I think that's the critical thing, is somebody will say, well, aren't the teaching simple and therefore easy to understand. In a sense, yes. Like factually yes, but in a much greater sense. Absolutely not. And that's why I think it's so beautiful that he quotes Isaiah there because in that original context, you the, you know, you have God delivering a message through Isaiah. [00:39:17] Jesse Schwamb: Uh. The people are very clear. Like, we just don't believe you're a prophet of God. And like what you're saying is ridiculous, right? And we just don't wanna hear you. This is very different than that. This is, Jesus is giving this message essentially to all who will listen to him, not necessarily hear, but all, all who are hear Him, I guess rather, but not necessarily all who are listening with those spiritual ears. [00:39:33] Jesse Schwamb: And so this is like, I love the way that he, he uses that quote in a slightly different way, but still to express the same root cause, which is some of you here. Because of your depravity will not be able to hear what I'm saying. But for those to whom it has been granted to come in who are ushered into the kingdom, this kingdom language will make sense. [00:39:54] Jesse Schwamb: It's like, I'm going to be speaking to you in code and half of you have the key for all the code because the Holy Spirit is your cipher and half of you don't. And you're gonna, you're gonna listen to the same thing, but you will hear very different things. [00:40:06] Tony Arsenal: Yeah. Yeah. And you know, the other thing I think is, is interesting to ponder on this, um. [00:40:12] The Importance of Context in Interpreting Parables [00:40:12] Tony Arsenal: God always accommodates his revelation to his people. And the parables are, are, are like the. Accommodated accommodation. Yeah. Like God accommodates himself to those he chooses to reveal himself to. And in some ways this is, this is, um, the human ministry of Christ is him accommodating himself to those. [00:40:38] Tony Arsenal: What I mean is in the human ministry of the Son, the parables are a way of the son accommodating himself to those he chooses to reveal himself to. So there, there are instances. Where the parable is said, and it is, uh, it's seems to be more or less understood by everybody. Nobody asks the question about like, what does this mean? [00:40:57] Tony Arsenal: Right? And then there are instances where the parable is said, and even the apostles are, or the disciples are like, what does this parable mean? And then there's some interesting ones where like. Christ's enemies understand the parable and, and can understand that the parable is told against them. About them. [00:41:13] Tony Arsenal: Yeah. So there, there's all these different nuances to why Christ used these parables, how simple they were, how complicated they were. Yes. And again, I think that underscores what I said at the top of the show here. It's like you can't treat every parable exactly the same. And that's where you run into trouble. [00:41:28] Tony Arsenal: Like if you're, if you're coming at them, like they're all just simple allegory. Again, like some of them have allegorical elements. I think it's fair to look at the, the prodigal son or the, the prodigal father, however you want to title that. And remember, the titles are not, generally, the titles are not, um, baked into the text itself. [00:41:46] Tony Arsenal: I think it's fair to come to that and look at and go, okay, well, who's the father in this? Who's the son? You know, what does it mean that the older son is this? Is, is there relevance to the fact that there's a party and that the, you know, the older, older, uh, son is not a part of it? There's, there's some legitimacy to that. [00:42:02] Tony Arsenal: And when we look at Christ's own explanation of some of his parables, he uses those kinds, right? The, the good seed is this, the, the seed that fell on the, the side of the road is this, right? The seed that got choked out by the, the, um, thorns is this, but then there are others where it doesn't make sense to pull it apart, element by element. [00:42:21] Tony Arsenal: Mm-hmm. Um, and, and the other thing is there are some things that we're gonna look at that are, um. We're gonna treat as parables that the text doesn't call a parable. And then there are some that you might even look at that sometimes the text calls a parable that we might not even think of as a normal parable, right? [00:42:38] Tony Arsenal: So there's lots of elements. This is gonna be really fun to just dig stuff in and, and sort of pick it, like pull it apart and look at its component parts and constituent parts. Um, so I really do mean it if you, if you're the kind of person who has never picked up a Bible commentary. This would be a good time to, to start because these can get difficult. [00:42:59] Tony Arsenal: They can get complicated. You want to have a trusted guide, and Jesse and I are gonna do our, our work and our research on this. Um, but you want someone who's more of a trusted guide than us. This is gonna be the one time that I might actually say Calvin's commentaries are not the most helpful. And the reason for that is not because Calvin's not clear on this stuff. [00:43:17] Tony Arsenal: Calvin Calvin's commentaries on the gospel is, is a harmony of the gospels, right? So sometimes it's tricky when you're reading it to try to find like a specific, uh, passage in Matthew because you're, you, everything's interwoven. So something like Matthew Henry, um, or something like, um, Matthew Poole. Uh, might be helpful if you're willing to spend a little bit of money. [00:43:38] Tony Arsenal: The ESV expository commentary that I've referenced before is a good option. Um, but try to find something that's approachable and usable that is reasonable for you to work through the commentary alongside of us, because you are gonna want to spend time reading these on your own, and you're gonna want to, like I said, you're gonna want to have a trust guide with you. [00:43:55] Tony Arsenal: Even just a good study bible, something like. The Reformation Study Bible or something along those lines would help you work your way through these parables, and I think it's valuable to do that. [00:44:06] Jesse Schwamb: Something you just said sparked this idea in me that the power, or one of the powers maybe of good fiction is that it grabs your attention. [00:44:15] The Impact of Parables on Listeners [00:44:15] Jesse Schwamb: It like brings you into the plot maybe even more than just what I said before about it being resonant, that it actually pulls you into the storyline and it makes you think that it's about other people until it's too late. Yeah. And Jesus has a way of doing this that really only maybe the parable can allow. [00:44:30] Jesse Schwamb: So like in other words, by the time you realize. A parable is like metaphorical, or even in a limited case, it's allegorical form you've already identified with one or more of the characters and you're caught in the trap. So what comes to my mind there is like the one Old Testament narrative, virtually identical, informed to those Jesus told is Nathan's parable of the You lamb. [00:44:52] Jesse Schwamb: So that's in like second Samuel 12, and I was just looking this up as you were, as you were speaking. So in this potentially life and death move for the prophet Nathan confronts King David. Over his adultery with, or depending on how you see it, rape of Bathsheba, and then his subsequent murder of her husband Uriah, by sending him to the front lines of battle. [00:45:10] Jesse Schwamb: So he's killed. And so in this parable that Nathan tells Uriah is like the poor man. Bathsheba is like the Yu a and the rich man obviously represents David. If you, you know what I'm talking about, go back and look at second Samuel 12. And so what's interesting is once David is hooked into that story, he cannot deny that his behavior was unjust as that of the rich man in the story who takes this UAM for himself and he, which he openly. [00:45:38] Jesse Schwamb: Then David openly condemns of course, like the amazing climax of this. And as the reader who has. Of course, like omniscient knowledge in the story, you know, the plot of things, right? You're, you're already crying out, like you're throwing something, you know, across the room saying like, how can you not see this about you? [00:45:53] Jesse Schwamb: And of course the climax comes in when Nathan points the finger at David and declares, you are the man. And that's kind of what. The parables due to us. Yes. They're not always like the same in accusatory toward us, but they do call us out. This is where, again, when we talk about like the scripture reading us, the parable is particularly good at that because sometimes we tend to identify, you know, again, with like one of the particular characters whom we probably shouldn't identify with, or like you said, the parable, the sower. [00:46:22] Jesse Schwamb: Isn't the Christian always quick to be like, I am the virtual grounds? Yeah. You still have to ask like, you know, there is not like a Paul washer way of doing this, but there is like a way of saying like, checking yourself before you wreck yourself there. And so when Jesus's parables have lost some of that shock value in today's world, we maybe need to contemporize them a little bit. [00:46:43] Jesse Schwamb: I, and I think we'll talk about that as we go through it. We're not rewriting them for any reason that that would be completely inappropriate. Think about this though. Like the Jew robbed and left for dead. And you know the story of the Grace Samaritan may need to become like the white evangelical man who is helped by like the black Muslim woman after the senior pastor and the worship leader from the local reformed church passed by like that. [00:47:05] Jesse Schwamb: That might be the frame, which we should put it to try to understand it whenever we face a hostile audience that this indirect rhetoric of compelling stories may help at least some people hear God's world more favorably, and I think that's why you get both like a soft. And a sharp edge with these stories. [00:47:20] Jesse Schwamb: But it's the ability to, to kind of come in on the sneak attack. It's to make you feel welcomed in and to identify with somebody. And then sometimes to find that you're identifying entirely with a character whom Jesus is gonna say, listen, don't be this way, or This is what the kingdom of God is, is not like this. [00:47:35] Jesse Schwamb: Or again, to give you shock value, not for the sake of telling like a good tale that somehow has a twist where it's like everybody was actually. All Dead at the end. Another movie, by the way, I have not seen, but I just know that that's like, I'll never see that movie because, can we say it that the spoiler is, is out on that, right? [00:47:54] Tony Arsenal: Are we, what are we talking about? What movie are we talking about? [00:47:56] Jesse Schwamb: Well, I don't, I don't wanna say it. I didn't [00:47:57] Tony Arsenal: even get it from your description. Oh. [00:47:59] Jesse Schwamb: Like that, that movie where like, he was dead the whole time. [00:48:02] Tony Arsenal: Oh, this, that, that, that movie came out like 30 years ago, Jesse. Oh, seriously? [00:48:06] Jesse Schwamb: Okay. All right. [00:48:06] Tony Arsenal: So Six Sense. [00:48:07] Tony Arsenal: Yeah. That movie came out a long time ago. [00:48:10] Jesse Schwamb: So it's not like the parables are the sixth sense, and it's like, let me get you like a really cool twist. Right. Or like hook at the end. I, and I think in part it is to disarm you and to draw you in in such a way that we might honestly consider what's happening there. [00:48:22] Jesse Schwamb: And that's how it reads us. [00:48:24] Tony Arsenal: Yeah. Yeah. And I, I think that's a good point. And, and. It bears saying there are all sorts of parables all throughout the Bible. It's not just Jesus that teaches these, and they do have this similar effect that they, they draw you in. Um, oftentimes you identify it preliminarily, you identify with the wrong person, and it's not until you. [00:48:45] Tony Arsenal: Or you don't identify with anyone when you should. Right. Right. And it's not until the sort of punchline or I think that account with Nathan is so spot on because it's the same kind of thing. David did not have ears to hear. [00:48:58] Jesse Schwamb: Right. Until he had That's good point. Ears [00:49:00] Tony Arsenal: to hear. [00:49:00] Jesse Schwamb: Good point. [00:49:01] Tony Arsenal: And he heard the point of the parable. [00:49:03] Tony Arsenal: He understood the point of the parable and he didn't understand that the parable was about him, right? It's like the ultimate, I don't know why you're clapping David, I'm talking about you moment. Um, I'm just have this picture of Paul washer in like a biblical era robe. Um, so I think that's a enough progam to the series. [00:49:20] Preparing for the Series on Parables [00:49:20] Tony Arsenal: We're super excited we're, we'll cover some of these principles again, because again, different parables have to be interpreted different ways, and some of these principles apply to one and don't to others, and so we'll, we'll tease that out when we get there next week. We're gonna just jump right in. [00:49:34] Tony Arsenal: We're gonna get started with, I think, um, I actually think, you know, in the, the providence of, of the Holy Spirit and the inspiration of the Holy Spirit, and then obviously the providence of God in Christ's ministry, the, the parable that kind of like frames all of the other parables,

The Gospel of John Week 11 Scripture: John 7:22-59. Pastor opens by sharing details of the Feast of Tabernacles and the scriptures of the Living Water that were read during this 8 day festival. Festival readings included: Ezekiel 47:1-12, Zechariah 14:8 and Jeremiah 17:13b.  As our story opens, it is the Feast of Tabernacles and these scriptures would have been read. Pastor goes on to share that there has been much learned over the last 100 years and especially in the last 15 or so that helps to bring this text and the story alive. As we look at what we know about the time of Jesus and what we are discovering, they are changing our understanding of the Bible, bringing a new sense of significance and even urgency as what we are discovering is a testimony that says, “This is real!” Some recent archeological work has found what is believed to be the City of David - but not at all where it was thought to be, and the discovery of the Hezekiah Tunnel, and more recently the Pool of Siloam show us a different location than originally thought for the Pool and also that it was a very large pool, not a small one. Also that it was filled with fresh water by the Han Spring flowing through the Hezekiah Tunnel into the Pool. The Pool of Siloam was the only fresh - or living water in the city of Jerusalem. Pastor shares the events of Tabernacles and the pouring out of water into the Temple by the priests carrying it from the Pool of Siloam for the first 7 days of the festival.  On the 7th Day they carried and poured water 7 times in the Temple.  So as our story continues, it's either Day 7 (7 times the priests poured water in the Temple) or it's Day 8 (the day of rejoicing, and celebration) when we read verse 37-38, “On the last and greatest day of the festival, Jesus stood and said in a loud voice, “Let anyone who is thirsty come to me and drink. Whoever believes in me, as Scripture has said, rivers of living water will flow from within them.” He is essentially telling them that what you've been doing for the last week with the pouring of water, point to Me and it's what the prophets said would happen when Messiah comes, that living water would pour out of the Temple. And then it goes on in verse 39, “By this he meant the Spirit, whom those who believed in him were later to receive. Up to that time the Spirit had not been given, since Jesus had not yet been glorified.and that the Living Water is the Holy Spirit.”  Jesus is saying that He is the fulfillment of what the prophets have declared and that everyone who believes on Him will receive the Holy Spirit.  Jesus is calling us to a new day - the fulfillment of what the prophets have said - Messiah-  is here!  And He, the Messiah, gives the Holy Spirit. Jesus is claiming to be God. At this some called Him prophet, others called Him Messiah and others were in disbelief and angry. The crowd became divided with many wanting to seize Jesus.  The temple guard go and report back to the chief priests. The chief priests were Sadducees and they united with the Pharisees, a group that they did not get along with but they did unite together over their desire to do away with Jesus.  The very ones who should have embraced Jesus as the Messiah, instead say, “Let's kill Him.” Pastor concludes by saying in 6 months from this event  of Tabernacles, the Passover will be celebrated and we will see Jesus dead, and raised during another important festival and how this festival too, finds its fulfillment in Jesus.      Our website – https://www.awakeusnow.com Watch the video from our website! https://www.awakeusnow.com/2-year-study-of-the-gospels-upper Watch the video from our YouTube Channel!! https://www.youtube.com/playlist?list=PLTaaqrC3dMOzMkhPyiNWwlJRpV6Bwpu01     ⁃    The Gospel of John study is part five of five of our Two Year Study of the Gospels.      ⁃    The Gospel of John may be one of the most powerful books ever written. Many people have come to faith after reading only this book of the Bible.  Scholarly and archeological discoveries in recent decades give us new insight on details in the Gospel of John. We can now understand it as the most Jewish rather than the most “Gentile/Greek” of the Gospels, and when we do that we see many things that we missed before. Our 2 year study of the gospels is great for large group, small group or home group study and can be started at any time!

The Pharisees tried to trap Jesus by bringing him into the battle against Rome. He wasn't having any of their foolishness. In today's society, both the Republicans and Democrats want you to think Jesus was one of them. What do you think? 

Daily Dose of Hope September 11, 2025   Scripture – Luke 18:1-17   Prayer:  Almighty God, We come before you with awe and humility.  Help us remember all you have done for us.  We are nothing without you.  We need you desperately, Lord.  Help us gather our scattered thoughts today as we focus on you.  In these next few moments of silence, help us remember that we belong to you.  Help us lay our worries and cares on the throne of your grace...We pray this in the powerful name of Jesus, Amen.   Welcome to the Daily Dose of Hope, the devotional and podcast that complements the daily Bible reading plan at New Hope Church in Brandon, Florida.  We are currently doing a deep dive into the Gospels and Acts.  Today, we begin to dive into Luke 18.   We begin with the parable of the persistent widow.  I've always found this to be a fascinating parable. Jesus uses two opposing characters to make an important point about prayer. First, we have a judge who is arrogant and without integrity. Then, we have a widow, who continues to go to the judge for help from her adversary. A widow at the time would have represented helplessness and vulnerability. She must not have had money to bribe the judge so she does the only thing she can–she pesters him! She will not leave him alone until he gives her justice.   Since even an unjust judge can do justice, how much more should we expect from a loving, righteous God. God wants his people to be persistent in prayer. Don't give up! God will answer, although it may not be in our timing or in the way we desire. But God always answers.   Is there some situation or person for which you have stopped praying? Be like the persistent widow. Continue to plead before a loving and just God.   And then we have the parable of the Pharisee and tax collector.  Both go to the Temple to pray.  The Pharisee prays loudly, thanking God that he isn't like the other sinners around him.  He lists his “religious activity.”  The tax collector, recognizing his sinfulness, stands back and prays humbly.  Jesus says that it is in the tax collector who is justified.  Why?   Jesus was speaking to a group of people who saw themselves as righteous before God because of their actions.  They kept the law, they fasted, they were religious in every sense of the word.  But their hearts were far from God.  They trusted in themselves, rather than God.  Their righteousness was something to be grasped and attained.    The tax collector, on the other hand, is totally different.  His head is bowed.  He asks God for mercy rather than pointing out the sins of others.  He is quick to call himself a sinner.  And he certainly could have been; tax collectors were known for manipulation and thievery.  But he goes home justified because he recognizes the pain he has caused others.  He is repentant.  He recognizes what he has done and it appears he seeks some form of transformation.   Recognizing that all of our hearts have strayed from God is key.  Each of us are sinners.  The more mature we are as Christians, the more we realize our own sinfulness and the less we are inclined to point out the sinfulness of others.    How have you experienced this?   Blessings, Pastor Vicki  

Today we have the Parable of the Pharisee & the Tax Collector. The Pharisee trusted in himself. The tax collector threw himself at the feet of God and cried out to God that he might receive mercy. Jesus said it is the tax collector who went home justified; a word that communicates sins being covered, being made right in the eyes of God, and the blessed experience of the return of innocence to the soul. In the telling of this parable, Jesus gives us the very framework for a life lived in the constant experience of God's mercy and healing.

1 And when great multitudes stood about him, so that they trod one upon another, he began to say to his disciples: Beware ye of the leaven of the Pharisees, which is hypocrisy.Multis autem turbis circumstantibus, ita ut se invicem conculcarent, coepit dicere ad discipulos suos : Attendite a fermento pharisaeorum, quod est hypocrisis. 2 For there is nothing covered, that shall not be revealed: nor hidden, that shall not be known.Nihil autem opertum est, quod non reveletur : neque absconditum, quod non sciatur. 3 For whatsoever things you have spoken in darkness, shall be published in the light: and that which you have spoken in the ear in the chambers, shall be preached on the housetops.Quoniam quae in tenebris dixistis, in lumine dicentur : et quod in aurem locuti estis in cubiculis, praedicabitur in tectis. 4 And I say to you, my friends: Be not afraid of them who kill the body, and after that have no more that they can do.Dico autem vobis amicis meis : Ne terreamini ab his qui occidunt corpus, et post haec non habent amplius quid faciant. 5 But I will shew you whom you shall fear: fear ye him, who after he hath killed, hath power to cast into hell. Yea, I say to you, fear him.Ostendam autem vobis quem timeatis : timete eum qui, postquam occiderit, habet potestatem mittere in gehennam : ita dico vobis, hunc timete. 6 Are not five sparrows sold for two farthings, and not one of them is forgotten before God?Nonne quinque passeres veneunt dipondio, et unus ex illis non est in oblivione coram Deo? 7 Yea, the very hairs of your head are all numbered. Fear not therefore: you are of more value than many sparrows.sed et capilli capitis vestri omnes numerati sunt. Nolite ergo timere : multis passeribus pluris estis vos. 8 And I say to you, Whosoever shall confess me before men, him shall the Son of man also confess before the angels of God.Dico autem vobis : Omnis quicumque confessus fuerit me coram hominibus, et Filius hominis confitebitur illum coram angelis Dei These two brothers were scourged and beheaded at Rome in the persecution of Valerian and Gallian A.D. 262.

JOHN 8:1-11 - ADULTEROUS WOMAN - BRIAN SUMNER - 2025"But Jesus went to the Mount of Olives.2 Now early in the morning He came again into the temple, and all the people came to Him; and He sat down and taught them. 3 Then the scribes and Pharisees brought to Him a woman caught in adultery. And when they had set her in the midst, 4 they said to Him, “Teacher, this woman was caught in adultery, in the very act. 5 Now Moses, in the law, commanded us that such should be stoned. But what do You say?” 6 This they said, testing Him, that they might have something of which to accuse Him. But Jesus stooped down and wrote on the ground with His finger, as though He did not hear.7 So when they continued asking Him, He]raised Himself up and said to them, “He who is without sin among you, let him throw a stone at her first.” 8 And again He stooped down and wrote on the ground. 9 Then those who heard it, being convicted by their conscience, went out one by one, beginning with the oldest even to the last. And Jesus was left alone, and the woman standing in the midst. 10 When Jesus had raised Himself up and saw no one but the woman, He said to her, “Woman, where are those accusers of yours? Has no one condemned you?”11 She said, “No one, Lord.”And Jesus said to her, “Neither do I condemn you; go and sin no more.”To support this channel and partner with Brian in Ministryhttps://www.briansumner.net/support/For more on Brianhttp://www.briansumner.nethttps://www.instagram.com/BRIANSUMNER/https://www.facebook.com/BRIANSUMNEROFFICIALTo listen to Brians Podcast, click below.https://podcasts.apple.com/us/podcast...Purchase Brians Marriage book at https://www.amazon.com/Never-Fails-Da...Brian is a full time "Urban Missionary" both locally and internationally with a focus on MISSIONS - MARRIAGES - MINISTRY. Since coming to faith in 2004 doors continued opening locally and internationally to do more and more ministry with a focus on Evangelism, Outreach Missions, Marriage, Counsel, Schools, Festivals, Conferences and the like.  Everything about this ministry is made possible because of people personally partnering through the non profit. God Bless and thank you. †Support the showSUPPORT THE SHOW

By William Bradford - This is the second part of a mid-week Bible study series covering Christ's fifth discourse in the book of Matthew. Continuing in the section about woes to the scribes and Pharisees.

Daily Dose of Hope September 10, 2025   Scripture – Luke 17:20-37   Prayer:  Almighty God, we start by pausing before you.  Help us set aside the distractions of the morning or the day and focus on you.  In these next few moments of silence, help us gather our scattered thoughts and think only of you...Help us be still and know you are God.  God, we rejoice that we can freely read your Word and we are grateful that you speak to It's truly a miracle.  Holy Spirit, we also invite you to join us as we seek to grow deeper in relationship with you.  In Your Name, Amen.   Welcome back to the Daily Dose of Hope, a deep dive into the Gospels and Acts.  This is the podcast and devotional that goes along with the Bible reading plan at New Hope Church in Brandon, Florida.    It's Wednesday so that means Recharge day.  If you are local, I hope to see you tonight at New Hope, on the Moon Ave. side of campus, for worship, fellowship, prayer, and small groups.   Today, we are finishing up Luke 17.  Jesus is initially asked by a Pharisee about the Kingdom of God.  Keep in mind, the Pharisees expected God's Kingdom to be an earthly one, a Kingdom that would overthrow the Romans and allow the Jews to govern themselves, as they once did.  But when Jesus speaks of God's Kingdom, he is talking about something quite different.    We've discussed the Kingdom of God quite a bit in the Daily Dose of Hope, but let's do a little review.  God's Kingdom exists anywhere that God reigns as king and his values are at work, where the world is working in the way that God always intended it to work. The kingdom of God was central to the message of Jesus and wherever he traveled, he proclaimed its coming. Jesus truly lived out the Kingdom in all he did, in all he taught, and in the way he did life. In God's Kingdom, there is no sickness, so Jesus healed the sick. In God's Kingdom, there is no discrimination, so Jesus elevated the oppressed, he ate with tax collectors and prostitutes. In God's Kingdom, there is justice, there is mercy, there is love. So Jesus offered forgiveness, he offered acceptance, he offered LOVE in all he did, ultimately giving up his life in the greatest act of love in the history of the world.    Thus, it makes sense that Jesus says to the Pharisee that the Kingdom is not something that can be observed, but rather it is something that is in your midst.  Jesus ushered in the Kingdom of God.  The disciples and the early church continued Jesus' mission of growing the Kingdom.  Even we are part of expanding the boundaries of God's Kingdom today.  It is here in our midst.  But at the same time, there are elements of God's Kingdom that will not be fully realized until Jesus returns in final victory.  The Kingdom has a NOW and a NOT YET quality about it.  It's possible that Jesus is alluding to this.  And then, Jesus not so subtly steers the conversation to the last days.  He speaks of how people in the time of Noah and with the destruction of Sodom were caught off guard by the judgement.  They should not have been, as there were warnings, but they were.  And people will also be caught off guard when Jesus comes to judge the living and the dead.    We get this warning once again – be ready.  Be watchful and be prepared because Jesus will return again and it will be at a time that is most unexpected.  When the disciples ask Jesus where this will happen, he responds with a proverb, “Where there is a dead body, there the vultures will gather.”  Basically, the location is not the point.  Rather, the fact that judgment will occur is the point and it will occur wherever there is sin and spiritual death.  The vultures gathering gives us a word picture for what's going to happen --- they will gather around the spiritual “carcass” or dead body.    What are your thoughts about the end times?  Media and Hollywood have given us a lot of bad information about what will happen when Jesus returns.  The Left Behind series, while entertaining, is not very scriptural accurate.  As believers, we really don't have a lot to fear.  In fact, we have nothing to fear, we simply need to be ready.  Are you ready?   Blessings, Pastor Vicki    

Mark 2:23-28 23 One Sabbath Jesus was going through the grainfields, and as his disciples walked along, they began to pick some heads of grain. 24 The Pharisees said to him, "Look, why are they doing what is unlawful on the Sabbath?" 25 He answered, "Have you never read what David did when he and his companions were hungry and in need? 26 In the days of Abiathar the high priest, he entered the house of God and ate the consecrated bread, which is lawful only for priests to eat. And he also gave some to his companions." 27 Then he said to them, "The Sabbath was made for man, not man for the Sabbath. 28 So the Son of Man is Lord even of the Sabbath." NIV 84 Lesson Notes God Designed Us for Rest From creation, God modeled rest by ceasing from His work on the seventh day (Genesis 2:3). The Sabbath was meant as a gift, not a burden—a rhythm of rest that restores both body and soul. The Sabbath Is a Provision, Not a Prohibition Jesus reminds us that God's commands are intended for our good. Just as the showbread was given to David as provision, the Sabbath is meant to care for us, not restrict us. Religion Can Complicate What God Made Simple The Pharisees burdened the Sabbath with rules, missing the heart of God's intention. Jesus simplified it: “The Sabbath was made for man, not man for the Sabbath." Relationship Over Religion True obedience flows out of relationship with God, not rigid rule-keeping. Religion says, “Obey so that God will love me.” Relationship says, “God loves me, therefore I obey.” Jesus Is Our True Rest As “Lord of the Sabbath,” Jesus is more than a teacher of rest—He is our rest. Vacations, sleep, and downtime are good, but only in Christ do we find the kind of rest that nothing else can satisfy. Discussion Questions 1 In what ways have you experienced the effects of being physically, emotionally, or spiritually tired? What are some intentional ways you could practice a "rhythm of rest" each week without turning it into a legalistic checklist? 2 Can you think of areas in your life where you've turned God's good gift into a burden (like the Pharisees did with the Sabbath)? How can you shift your perspective to see God's commands as provision? 3 How does focusing on God's love and relationship with Him transform the way you approach obedience compared to a rule-focused mindset? 4 Jesus offers deep soul-rest beyond sleep or vacations. What would it look like for you to experience that rest in Him this week? What does it practically look like for you to find your true rest in Jesus during a busy week?

In this sermon, we explore the story of Jesus and his interaction with Simon the Pharisee and the 'sinful woman'. We see that all debtors have one thing in common when it comes to God; NONE OF THEM CAN PAY THEIR DEBT whether it be BIG or small. We also learn that Jesus never turns down an invitation, and just how good and gracious our Heavenly Father really is!

How do you know if what you're chasing is your own ambition or God's actual call for your life? We all struggle with discerning our true purpose amidst the noise of the world and the desires of our own hearts. If you've ever felt restless or unsure about your path, this episode is for you. After a period of personal reflection on the future of this podcast, this episode dives deep into the true nature of vocation. We explore how easily our good intentions can be compromised by pride and self-interest, using the powerful parable of the Pharisee to examine how "gratitude" can sometimes serve as a mask for spiritual ambition. This conversation is about refocusing our hearts, understanding that our primary call is to seek the Kingdom of God right where we are, in every present moment. In this episode, you will learn: The crucial difference between a God-given vocation and a self-driven ambition.How to identify the subtle ways pride can poison your spiritual life and distort your understanding of God's will.Why a heart that isn't focused solely on God is the root of feeling restless and without purpose.That true holiness is found not in abstract ideas, but in the practical, daily circumstances of your life. This episode explores what vocation is, but the real journey is in learning how to discern it in your own life. How do you distinguish between selfish desires and God's actual call? What is the first practical step you can take to move from wandering to walking with purpose? Do you sit down to pray and feel lost, distracted, and unsure where to begin? There is a simple way to rediscover calm and connection, and it only takes five minutes. Join our free community to get instant access to my guide, "The 5-Minute Prayer Reset," right here: https://midnightcarmelite.com/reset Connect with Midnight Carmelite at https://midnightcarmelite.com

This sermon reflects on how modern wealth, convenience, and independence have shaped us to expect comfort and repayment, leaving little room for humility or mercy. Jesus' teaching in Luke 14 exposes our “Pharisee problem”: we grasp for the best seats and avoid the poor, crippled, lame, and blind because they cannot repay us—and because they remind us of our own dependence. Pride blinds us to God's generosity, but the truth is that we are the broken ones who cannot repay. The good news is that Jesus Himself took the lowest seat on the cross—mocked, beaten, and cast out—so that we might be raised up and seated at His eternal banquet. At His table, honor is given not to the proud but to the humble and dependent. Because we have been welcomed by sheer grace, we are freed to welcome others with the same mercy, especially the overlooked and outcast. Our acts of hospitality become a living picture of God's hospitality to us in Christ. In the end, the joy is not in repayment but in hearing the Host's words: “Friend, move up higher.”August 31, 2025

In this episode of the C-Suite for Christ Podcast, we're talking about the dirty secret the church doesn't want to admit: Christians attacking Christians. Not outsiders. Not atheists. Fellow believers, turning their swords on each other—devouring the body of Christ from the inside out.Let's call it what it is: spiritual sabotage. Pride, jealousy, insecurity—masked as discernment, but leaving division, disunity, and destruction in its wake.But here's the truth that echoes through eternity—Jesus is still Lord, and His mission is unity, not uniformity. “By this everyone will know that you are my disciples, if you love one another.” (John 13:35)So what about you? When you face the test—will you build up, or tear down?Will you compete, or will you cover the world in Christ, locked arm-in-arm with your fellow believers?Buckle up. This one's raw, real, and rooted in truth.Division is the devil's favorite weapon. Unity is the church's greatest witness. (Ephesians 4:3, John 17:21-23)Key takeaway:03:04 - We're at war now. Not with flesh and blood, mind you, but with principalities and the powers of darkness. If you don't believe me, grab your Bible and take a look at Ephesians 6:12. And yet, while we're supposed to be storming the gates of hell together, many Christians are turning their swords on each other. It's like a battlefield where soldiers spend more time fighting their own army than resisting the real enemy. This is not just a tragic situation, it's diabolical.06:22 - We, you, me, other Christians, we're the reason people are walking away from Jesus. It's not the world, it's not Hollywood, it's not these woke universities. It's us. Just marinate on that for a sec. We're harming the witness of Christ because we can't stop tearing each other down. We are walking, talking contradictions. We preach grace, but practice condemnation. We sing about unity, but we live in tribalism. We say we follow Christ, but more often than not, we act like Pharisees.24:16 - When Christians attack other Christians, we're not just damaging reputations. We're damaging the reputation of Christ himself. Sure, on the surface, that may sound extreme, but it's biblical. John 13:35 says this: 'By this, everyone will know that you are my disciples, if you love one another.' Not if you quote the right Bible version, not if you vote a certain way, not if you have all your theological ducks in a row. But if you love one another.Connect with Paul M. NeubergerWebsite

The sinners flock to listen to Jesus. Why do the Pharisees grumble about this? Dr. Chris Croghan teaches us that what they hold important is the law, and it isn't working the way they want it to work. You grumble because you're not getting your way. Then Jesus tells a parable about the shepherd leaving the 99 to find the one lost sheep and the woman searching for her lost coin. Dr. Croghan explains how this is a depiction of how God tracks down those who he calls his own. CARE OF SOULS - ADDICTIONIn Care of Souls, a special mini-series podcast from Luther House of Study, Lutheran pastors and theologians come together to explore the deeply personal and pastoral task of preaching to and caring for those struggling with life's challenging situations: addiction, death, family disharmony, and more. Rooted in the theology of the cross and the Lutheran tradition of radical grace, this series offers both theological depth and practical guidance for pastors, church workers, and lay leaders.With conversations, real-life stories, and reflections from the front lines of ministry, Care of Souls equips listeners to enter the broken places of addiction not with easy answers, but with the crucified and risen Christ.Because in the end, it's not about fixing people—it's about preaching the Gospel.Listen to Care of Souls wherever you listen to podcasts or on the Luther House website: Care of Souls - AddictionSING TO THE LORD Martin Luther said, "Next to the word of God, the art of music is the greatest treasure in the world." To understand the importance of hymnody in the Lutheran church, Lars Olson and Mason Van Essen sit down with Zachary Brockhoff to discuss the lectionary's hymns, their meaning and history, and how the music preaches the Gospel. 

Acts 21:27-30 When the seven days were nearly over, some Jews from the province of Asia saw Paul at the temple. They stirred up the whole crowd and seized him,  28 shouting, “Fellow Israelites, help us! This is the man who teaches everyone everywhere against our people and our law and this place. And besides, he has brought Greeks into the temple and defiled this holy place.”  29 (They had previously seen Trophimus the Ephesian in the city with Paul and assumed that Paul had brought him into the temple.) 30 The whole city was aroused, and the people came running from all directions. Seizing Paul, they dragged him from the temple, and immediately the gates were shut.    From All Directions   Acts 22:1-10 “Brothers and fathers, listen now to my defense.” 2 When they heard him speak to them in Aramaic, they became very quiet. Then Paul said: 3 “I am a Jew, born in Tarsus of Cilicia, but brought up in this city. I studied under Gamaliel and was thoroughly trained in the law of our ancestors. I was just as zealous for God as any of you are today.  4 I persecuted the followers of this Way to their death, arresting both men and women and throwing them into prison,  5 as the high priest and all the Council can themselves testify. I even obtained letters from them to their associates in Damascus, and went there to bring these people as prisoners to Jerusalem to be punished. 6 “About noon as I came near Damascus, suddenly a bright light from heaven flashed around me. 7 I fell to the ground and heard a voice say to me, ‘Saul! Saul! Why do you persecute me?' 8 “‘Who are you, Lord?' I asked.  “ ‘I am Jesus of Nazareth, whom you are persecuting,' he replied. 9 My companions saw the light, but they did not understand the voice of him who was speaking to me. 10 “‘What shall I do, Lord?' I asked.  “ ‘Get up,' the Lord said, ‘and go into Damascus. There you will be told all that you have been assigned to do.'    Don't forget where you came from. Don't forget where GOD brought you from.     Acts 23:1-11 Paul looked straight at the Sanhedrin and said, “My brothers, I have fulfilled my duty to God in all good conscience to this day.”  2 At this the high priest Ananias ordered those standing near Paul to strike him on the mouth.  3 Then Paul said to him, “God will strike you, you whitewashed wall! You sit there to judge me according to the law, yet you yourself violate the law by commanding that I be struck!” 4 Those who were standing near Paul said, “How dare you insult God's high priest!” 5 Paul replied, “Brothers, I did not realize that he was the high priest; for it is written: ‘Do not speak evil about the ruler of your people.'” 6 Then Paul, knowing that some of them were Sadducees and the others Pharisees, called out in the Sanhedrin, “My brothers, I am a Pharisee, descended from Pharisees. I stand on trial because of the hope of the resurrection of the dead.” Don't miss the moment. Don't miss GOD IN the moment.    7 When he said this, a dispute broke out between the Pharisees and the Sadducees, and the assembly was divided.  8 (The Sadducees say that there is no resurrection, and that there are neither angels nor spirits, but the Pharisees believe all these things.) 9 There was a great uproar, and some of the teachers of the law who were Pharisees stood up and argued vigorously. “We find nothing wrong with this man,” they said. “What if a spirit or an angel has spoken to him?” 10 The dispute became so violent that the commander was afraid Paul would be torn to pieces by them. He ordered the troops to go down and take him away from them by force and bring him into the barracks. 11 The following night the Lord stood near Paul and said, “Take courage! As you have testified about me in Jerusalem, so you must also testify in Rome.”   Don't underestimate where you might go. Don't underestimate where GOD might take you.        

Romans 6:18 — What does it mean to be a “slave to righteousness”? Paul explains in Romans 6:18 that Christians are no longer slaves to sin and sin has power no longer. Instead, Christians are now slaves to righteousness. In this sermon on Romans 6:18 titled “Servants of Righteousness,” Dr. Martyn Lloyd-Jones details several truths that can be drawn from this one verse. He is clear to point out that he is not saying that there is no sin left in the Christian or that they are free from sinful nature or temptations. There is no choice in this matter of sanctification because it starts the moment that the Christian believes. Once they believe, the soul yearns with jealous envy for righteousness because they are drawn to the realm of God instead of the realm of sin. Dr. Lloyd-Jones also warns that many people can have qualities of a Christian but not hold the same doctrines. He mentions that the Pharisees were people like this, creating their own righteousness instead of submitting to God's righteousness. This practice is ignorant. One does not understand what morality is and needs to lean on the Lord for wisdom. Christians can rejoice that the Lord who began a good work in them will be faithful to complete this work.

Confronted by the Pharisees, Jesus cites the example of King David and then proclaims that "the Son of Man is Lord of the sabbath." (Lectionary #436) September 6, 2025 - Cathedral Rectory - Superior, WI Fr. Andrew Ricci - www.studyprayserve.com  

Today's Topics: 1) Gospel - Luke 5:33-39 - The scribes and Pharisees said to Jesus, "The disciples of John the Baptist fast often and offer prayers, and the disciples of the Pharisees do the same; but Yours eat and drink." Jesus answered them, "Can you make the wedding guests fast while the bridegroom is with them? But the days will come, and when the bridegroom is taken away from them, then they will fast in those days." And He also told them a parable. "No one tears a piece from a new cloak to patch an old one. Otherwise, he will tear the new and the piece from it will not match the old cloak. Likewise, no one pours new wine into old wineskins. Otherwise, the new wine will burst the skins, and it will be spilled, and the skins will be ruined. Rather, new wine must be poured into fresh wineskins. And no one who has been drinking old wine desires new, for he says, 'The old is good.'" Memorial of Saint Teresa of Calcutta, Virgin Saint Teresa, pray for us! Bishop Sheen quote of the day 2, 3, 4) Taylor Marshall on why we are in dire need of Christian patriots