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

You are invited to deliberate and deliver a verdict on the 1957 classic 12 Angry Men. This week Bridget and Miles are reminded of the importance of dialogue in understanding complex issues like justice and morality. This film not only entertains but also challenges us to engage critically with the question "what kind of man are you?" Are you humble enough to admit your own hypocrisy and the possibility that you may be wrong? If you spend time with this movie you may leave with a greater appreciation for each individual human life and your responsibility before God to support justice for everyone.   Chapters: 3:31 - Ratings 5:51 - Subscribe, Share, Support 7:29 - Ads 8:57 - SPOILER WARNING 10:05 - Popcorn Thoughts 21:51 - Our Hero Embodies Biblical Judgment  27:52 - Insights From the Parable of the Sower  36:25 - Your sin and hypocrisy can blind you to Justice.  56:22 - Lightning Round 1:07:04 - Until Next Time… Don't forget to SUBSCRIBE and click the notification bell. Follow & connect: https://linktr.ee/popcorntheology Support: https://www.patreon.com/popcorntheology Rate and review to get 2 FREE Popcorn Theology Stickers! Write a 5-star review and send a screenshot, along with your mailing address, to feedback@popcorntheology.com, and you'll receive 2 FREE stickers! iTunes link here: https://podcasts.apple.com/us/podcast/popcorn-theology/id990110281  #12angrymen #SidneyLumet #HenryFonda #ReasonableDoubt #FaithAndFilm #MoviePodcast #FilmReview #ChristianPodcast #MediaLiteracy #ReformedTheology #christianmoviereview Intro Music by Ross Bugden: https://youtu.be/Bln0BEv5AJ0?si=vZx_YiHK3hNxaETA

Milan Carter-Gilkey is a writer, a lover of books, and a bookseller. She writes personal essays, articles, creative nonfiction and occasionally, fiction. Her work has appeared in Huffington Post, mater mea, Mutha Magazine, the anthology All the Women in My Family Sing, and elsewhere. In this episode, Meilan and Annmarie talk about favorite books of the past, present, and future, and how to reach for a title to transport you to a world you didn't know was possible. Episode Sponsors: Octavia's Bookshelf – An independent bookstore in Pasadena, California where readers of all walks of life can enjoy our store full of books written by BIPOC writers. Octavia's Bookshelf is a place to find your new BFF inside a book, a space to find community, enjoy a cup of coffee, read, relax, find unique and specially curated products from artisans from around the world and in our neighborhood. Stop by or shop online at octaviasbookshelf.com. Porter Square Books: Boston Edition – A welcoming space to gather with neighbors, linger over books, read with kids, chat with booksellers, and feel part of the community. Whether it's an author series, book club, or regular story hour, we'll work to make it happen. Shopping with us also supports GrubStreet, one of the nation's leading creative writing centers. Learn more or shop online at portersquarebooks.com. Titles Recommended in This Episode: Their Eyes Were Watching God, by Zora Neale Hurston Are You There God? It's Me, Margaret. by Judy Blume Then Again, Maybe I Won't, by Judy Blume A Handful of Earth, a Handful of Sky: The World of Octavia Butler, by Lynell George Beloved, by Toni Morrison Sula, by Toni Morrison Song of Solomon, by Toni Morrison The Bluest Eye, by Toni Morrison Kin, by Tayari Jones Silver Sparrow, by Tayari Jones An American Marriage, by Tayari Jones The Untelling, by Tayari Jones Good Grief, Pass the Bread, Mom Is Dead, by Angela Nissel Oreo, by Fran Ross The Secret Lives of Church Ladies, by Deesha Philyaw Long Division, by Kiese Laymon Heavy, by Kiese Laymon Martyr!, by Kaveh Akbar O Sinners! by Nicole Cuffy There's Always This Year, by Hanif Abdurraqib The House on Mango Street, by Sandra Cisneros Wild Seed, by Octavia E. Butler Dawn, by Octavia E. Butler Parable of the Sower, by Octavia E. Butler The God of Small Things, Arundhati Roy Running in the Family, Michael Ondaatje Things in Nature Merely Grow, by Yiyun Li Babel: Or the Necessity of Violence: An Arcane History of the Oxford Translators' Revolution, by R. F. Kuang The Final Revival of Opal & Nev, by Dawnie Walton Good Talk, by Mira Jacob Follow Meilan Carter-Gilkey: Instagram: @meilancg Substack: @meilancartergilkey **Writing Workshops: If you liked this conversation and are interested in writing together, please consider the opportunities below. For women interested in an online Saturday morning writing circle, you can sign up here. For anyone looking for support writing their memoir, Annmarie is teaching a class here. For anyone looking for a month of accountability writing hours and workshops, learn more here. Learn more about your ad choices. Visit megaphone.fm/adchoices

The parable gives us a final harvest. The Gospel gives us the time before the harvest. Becoming remains possible precisely because we haven't reached the harvest. Until the final harvest, the story of the human being is not yet finished.BE ON THE LOOKOUT FOR CHROMA'S NEW LIGHTS!!!Elevate How You Navigate with Len & a free call https://elevatehowyounavigate.comMAYU Water, use "autism" for 10% off at https://mayuwater.comDaylight Computer Company, use "autism" for $50 off at https://buy.daylightcomputer.com/autismDaylight Kids (!!!) https://kids.daylightcomputer.com/autism ‪Chroma Light Devices, use "autism" for 10% discount at https://getchroma.co/?ref=autism00:00 The Weeds & the Battle Before the Harvest; Two Kingdoms, Two Seeds02:19 What the Kingdom of Darkness Offers; Reward Without the Destination03:24 The Beatitudes vs. the Third Temptation; Two Visions of Human Flourishing04:20 Attention Becomes Allegiance; What Are You Feeding?05:13 From Seed to Culture; How What We Become Shapes Other People07:24 What Is Actually Growing in You?; Jung, Values, Habits & Repetition09:18 Kierkegaard & Becoming; You Are Building the Person You Will Become10:30 The Harvest & Final Judgment; What Has Been Growing All Along?12:15 Before the Harvest; Repentance, Forgiveness & the Possibility of Transformation16:45 Judgment Now vs. Judgment Later; The Christian Hope of Becoming Different18:19 What Does It Profit to Gain the World?; What You Get vs. What You Become20:15 Two Kingdoms, Two Visions of the Good Life; Who Taught You What to Want?21:34 The Seeds We Pass to Others; What Grows Within Us Can Outlive Us23:21 Humility, Responsibility & What You Can Actually Cultivate24:36 Why Does Evil Grow?; The Limits of Human Vision & Raskolnikov25:35 The Sower vs. the Weeds; What Will What You've Received Grow Into?27:02 Until the Final Harvest, the Human Story Is Not Finished27:21 Closing & Podcast Information28:04 Sponsors; MAYU Water, Daylight & MoreX: https://x.com/rps47586YT: https://www.youtube.com/@FromTheSpectrumemail: info.fromthespectrum@gmail.com

What happens when you've been in business long enough to watch a LOT of people come and go...and somewhere along the way, your belief starts taking a hit?   Not your belief in yourself.   Your belief in the actual business.   In this solo episode, Melissa is going there. We're talking about the questions veteran network marketers don't always say out loud: Do people still want these products? Can someone starting today really build something significant? And how do you keep getting excited about the next person when you've poured your heart into so many people who eventually left?   Because there's a big difference between recognizing that the evidence has changed and being so tired of disappointment that it's changed the way you see the evidence.   And maybe the fact that someone quit doesn't mean what you built together failed.   This episode is an honest conversation about facts vs. fatigue, the emotional toll of people coming and going, what the Parable of the Sower can teach us about faithfulness without controlling the outcome, and the question every longtime leader needs to be willing to answer:   **Did it stop working...or did you stop believing?**   PLUS: Lead Flow Lab is happening LIVE August 24th at 11:00 AM CT! If you're realizing you DO still believe but need help turning that belief back into action, join Melissa + Rebekah for a practical workshop designed to help you create consistent lead flow in your business.   Join us HERE!   ⸻   The Ambition Coalition Instagram: https://www.instagram.com/the.ambition.coalition/     Follow Rebekah on Instagram: https://www.instagram.com/rebekahfowlkes/     Follow Melissa on Instagram: https://www.instagram.com/melissaeickenhorst     Podcast Produced by clantoncreative.com

Have you ever wondered why people respond differently to the Word of God? Through scripture today we will see why some people are changed by the Word and others remain unchanged by the Word of God. The challenge we all have is to constantly be examining our hearts! Join us today as we see what happens When God's Word Comes to You. Chapters (00:00:00) - Luke, When God's Word Comes to You(00:02:52) - Jesus(00:04:39) - Will You Hear God's Word When It Comes to You?(00:05:29) - The Women of the Parable of the Sower(00:09:40) - The Sowing and Casting Out the Seed(00:12:52) - Crucified Heart: With Convenience and Hard Rock So(00:14:59) - Crowded Heart(00:21:52) - God's Word comes to You(00:27:07) - Jesus on the Family(00:29:40) - Sow the Word of God

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

Welcome to Champions for Life online sermon player. We pray that each message will bless you by teaching you how to walk in love, live by faith and experience God's prosperity in every area of life. We know faith comes by hearing and hearing by the Word

Welcome to Champions for Life online sermon player. We pray that each message will bless you by teaching you how to walk in love, live by faith and experience God's prosperity in every area of life. We know faith comes by hearing and hearing by the Word

In Mark 4:1–20, Jesus tells the Parable of the Sower and explains why people respond so differently to the preaching of the Word. The problem is not with the seed. The seed is the Word of God. The difference is found in the soil of the human heart. Some hear with hardened hearts, and Satan quickly snatches away the Word. Others receive it with initial enthusiasm but have no root and fall away when obedience becomes costly. Still others hear the Word, but the cares of the world, the deceitfulness of riches, and other desires choke it until it becomes unfruitful. But there is also good soil. These hear the Word, receive it, and bear fruit thirtyfold, sixtyfold, and a hundredfold. Jesus therefore confronts every hearer with a searching question: How are you hearing the Word of God? Yet this passage is not simply an exhortation to try harder to become good soil. Christ is the faithful Sower and the living Word. He is the obedient and fruitful Son, and through His death and resurrection He brings forth a harvest of redeemed sinners. By His Spirit He softens hardened hearts, roots His people in Himself, frees them from the thorns of this age, and makes them fruitful by grace. Take care how you hear. Receive the Word. Trust Christ. Abide in Him. Bear fruit to the glory of God.

In Mark 4:1–20, Jesus tells the Parable of the Sower and explains why people respond so differently to the preaching of the Word. The problem is not with the seed. The seed is the Word of God. The difference is found in the soil of the human heart. Some hear with hardened hearts, and Satan quickly snatches away the Word. Others receive it with initial enthusiasm but have no root and fall away when obedience becomes costly. Still others hear the Word, but the cares of the world, the deceitfulness of riches, and other desires choke it until it becomes unfruitful. But there is also good soil. These hear the Word, receive it, and bear fruit thirtyfold, sixtyfold, and a hundredfold. Jesus therefore confronts every hearer with a searching question: How are you hearing the Word of God? Yet this passage is not simply an exhortation to try harder to become good soil. Christ is the faithful Sower and the living Word. He is the obedient and fruitful Son, and through His death and resurrection He brings forth a harvest of redeemed sinners. By His Spirit He softens hardened hearts, roots His people in Himself, frees them from the thorns of this age, and makes them fruitful by grace. Take care how you hear. Receive the Word. Trust Christ. Abide in Him. Bear fruit to the glory of God.

From Seed to Fruit Today's Homily goes beyond just a strong reflection on the Parable of the Sower, . . . . . . because it moves beyond simply identifying the four kinds of soil and asks what they reveal about our response to God. The central message is that God scatters His grace generously and without calculation . . . upon the path, the rocky ground, among thorns, and upon fertile soil. God does not withhold His love from those who may not yet be ready to receive it, and we are called to imitate that generosity. The Homily then examines the different ways we can receive God's Word: we may hear it without understanding; receive it enthusiastically but fail to let it take root; allow worldly anxieties and concerns to choke it; or truly understand it, nurture it through prayer and community, and ultimately bear fruit. The reminder that Scripture is “living and active” is especially important: even a Gospel passage we have heard many times can speak something new to us if we approach it with an open heart rather than assuming that we already know what it means. The Homily concludes by pointing to St. Charbel Makhlouf as an example of the fertile soil Jesus describes. His humility, prayerfulness, and devotion to the Blessed Virgin Mary enabled him to receive God's Word, nurture it, and express it through his life. The challenge for us is therefore not merely to hear the Word or even to be moved by it momentarily, but to allow it to become rooted within us through prayer, the Rosary, adoration, and participation in the faith community. When God's Word takes root, the inevitable trials and anxieties of life do not destroy our faith. Instead, the Word produces tangible fruits . . . patience, trust, love, and faithful action. Listen to this Meditation Media. From Seed to Fruit ------------------------------------------------------------------- Art Work The Sower (Le semeur): French Painter: James Tissot: 1886-1894

A gentle five minutes for the quiet sower in your heart.If you have been planting seeds and feeling tempted to dig them up to see if they are growing, this whisper is for you. Ava walks you through the practice of trusting the unseen, and gently invites the part of you that has been faithful without proof to finally rest tonight. There is a sower within you that has been doing the slow, unglamorous work of showing up for years, and you are invited to let the dark keep doing what only the dark can do.You will not be hurried here. This is a place to stop checking the soil of your life, to feel the quiet sower still glowing somewhere beneath the surface, and to trust that the seeds you have planted are growing in places you cannot see. Your faithful sowing is not in vain — only patient, and not in a hurry.Settle in. You have planted enough for today.Chapters0:00 — The Quiet Sower Within1:00 — Stopping the Checking2:30 — A Rest That Does Not Require Seeing3:30 — Let the Dark Keep Doing Its WorkThis short reflection is part of Whisper Minutes, a daily five-minute series for Your Quiet Moment — gentle pauses to begin, return, and rest. Each episode is a small, soft place to land whenever stillness feels hard to find.Crafted with care and quietly offered with the help of AI tools to shape the writing, the gentle voice, and the unfolding of this reflection.DISCLAIMER

Send us Fan MailJoin us for week 2 in our series in The Parables as Pastor Dakotah teaches on The Parable of The Sower.

Into your life and mine the sowing God has come and His economy is not based on how the world works. In the Sower's world wastefulness gives way to hope, inefficiency to love, failure to faith and profitability to generosity. According to the scripture every part of your life has been sown with the seeds of God... ‘where can I hide from your presence..' the Psalmist proclaims. The seeds of God in the sunrise, in the flower bursting with color, in winter giving way to spring...the seeds birthing a revelation of a mystery that says God loves you - seeds giving way to love, compassion, forgiveness, change and new life. This is the gospel of the Kingdom and it is good news.

This week, as we wrap up our summer series, we're looking at the parable of the Sower in Matthew.

This week, as we wrap up our summer series, we're looking at the parable of the Sower in Matthew.

Send us a message!We celebrate the 500th episode by reading a curated run of Jesus' most remembered teachings, parables, and closing words, letting them land with fresh weight. • gratitude for long-term Bible reading and growing in context • why elevating Jesus' words above other Scripture distorts interpretation • secret generosity, prayer, fasting, and the Lord's Prayer from Matthew 6 • treasures in heaven, the danger of serving money, and Jesus' approach to worry • the Good Samaritan and mercy as neighbor-love • the Prodigal Son and the older brother's warning • the Sower and what blocks the word from bearing fruit • rest for the weary, taking up the cross, and the Great Commission  At outloudbible.com, you can find free resources to help you study the Bible. And while you're there, send us a message to say hi, or start a conversation about having us at your church or event. If Outloud Bible has been a valuable part of your understanding of the Bible, please consider supporting the ministry by visiting outloudbible.com.Support the showCheck out outloudbible.com for helpful study resources, and to discover how to bring the public reading of God's word to your church, conference, retreat, or other event.

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

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

August 9, 2026 / Sunday Sermon: The Sower Has Not Failed / Fr. Ryan Jordan by Trinity Episcopal Church Vero Beach

Welcome to Champions for Life online sermon player. We pray that each message will bless you by teaching you how to walk in love, live by faith and experience God's prosperity in every area of life. We know faith comes by hearing and hearing by the Word

Welcome to Champions for Life online sermon player. We pray that each message will bless you by teaching you how to walk in love, live by faith and experience God's prosperity in every area of life. We know faith comes by hearing and hearing by the Word

As mankind is exposed to the God's word, there are different responses to it. Man's response can vary from outright rejection, to accepting for a short period of time, to accepting it completely. In this episode, we first look at the parable of the Sower and examine the response to the Truth by different types of hearts. We will also examine: Why some fail to understand fundamental Bible teaching How our attitude towards the truth directly affects our ability to understand it biblequestions.org

Brea and Mallory give out book rex for their beloved MaxFun members! Email us at readingglassespodcast at gmail dot com! Reading Glasses Merch Recommendations Store The Reading Glasses Book! Links - Reading Glasses Facebook Group Reading Glasses Goodreads Group Wish List Newsletter Libro.fm To join our Discord channel, email us proof of your Reading-Glasses-supporting Maximum Fun membership! Join us here!   Books Mentioned -  Parable of the Sower by Octavia Butler Seven Husbands of Evelyn Hugo by Taylor Jenkins Reid When Women Were Dragons by Kelly Barnhill Time Was by Ian McDonald Even Though I Knew The End by C.L. Polk Wasp Factory by Iain Banks Yellowface by R.F. Kuang   Vicious by V. E. Schwab The Pallbearer's Club by Paul Tremblay Meddling Kids by Edgar Cantero All Hallows by Christopher Golden Help support this show and unlock bonus content! Become a member at https://maximumfun.org/joinglasses

In their 500th episode, Tony Arsenal and Jesse Schwamb celebrate a decade of The Reformed Brotherhood by diving into one of Scripture's most overlooked parables — the Parable of the Growing Seed in Mark 4:26–29. Exclusive to Mark's Gospel, this four-verse passage packs a theological punch that is, as Tony and Jesse argue, unmistakably Reformed in its emphasis. The man scatters seed, goes about his life, and the earth produces — by itself — without his understanding or intervention. From this, the hosts draw out rich implications for evangelism, sanctification, ecclesiology, and eschatology. They argue that the kingdom of God advances by divine power alone, hidden from human sight, moving toward a certain consummation. The episode pairs deep theological reflection with the hosts' characteristic warmth, humor, and 10 years' worth of shared history. Key Takeaways Monergism is embedded in the parable itself. The growth of the seed is entirely God's doing. The man scatters and rests; the earth produces by itself — a picture of divine sovereignty that requires no human management or comprehension. The evangelist's only obligation is to scatter. This parable relieves believers of the anxious burden of producing spiritual fruit. Faithfulness in proclamation is the call; growth belongs to God. Sanctification is gradual, hidden, and God's work. The progression — blade, ear, full grain — mirrors the believer's sanctification, which proceeds by degrees imperceptible to the individual yet certain in God's design. The Kingdom of God is not dependent on any individual. Whether it's a ministry leader, a financial contributor, or a worship musician, no single human agent is load-bearing for the advance of God's kingdom. Primary and secondary causation work together without contradiction. God uses means — the farmer still sows, the earth still functions — but the means are instrumental, not efficient causes. God's providence encompasses and exceeds them. The harvest belongs to God, not the evangelist. Just as the man did not direct the growth, he is not the agent ultimately putting in the sickle. The consummation of the kingdom occurs in God's time and by God's initiative. This parable resists reduction. It cannot be flattened into a simple evangelism lesson or a single eschatological statement. It holds together personal sanctification, corporate ecclesiology, and cosmic eschatology within four verses. Key Concepts The Earth Produces By Itself: Monergism in the Parable The theological center of this parable is the Greek word automate — the earth produces "by itself," without external compulsion or human assistance. Tony and Jesse argue this is not incidental language but the thesis of the entire passage. The farmer is genuinely active — he scatters the seed — but his agency recedes almost immediately from view. He doesn't monitor the soil, apply nutrients, or trace the growth. He simply lives his life. This picture coheres precisely with the Reformed doctrine of monergism: that in regeneration and kingdom growth alike, the decisive cause lies entirely outside human capacity. As Jesse puts it, the mechanism of growth "belongs to God alone." The farmer's ignorance is not a failure — it is the point. We are not meant to understand the how; we are meant to trust the Who. Scatter, Then Rest: A Theology of Evangelism Without Anxiety One of the episode's most practically rich applications concerns the posture believers are called to adopt in evangelism. Tony observes that this parable is rarely preached as an encouragement to evangelists, yet that is precisely what it is. The sower's only active verb is scattering. After that, he sleeps and rises — the rhythms of ordinary life — while God does the work that no human strategy, method, or persistence can accomplish. This directly addresses what Tony calls the "anxiety around trying to ensure some sort of production." The Reformed vision of evangelism is not passive indifference but liberated faithfulness: scatter the seed of the gospel without bearing the impossible weight of manufactured outcomes. As Paul writes in 1 Corinthians 3:6–7, "Neither he who plants nor he who waters is anything, but only God who gives the growth." Blade, Then Ear, Then Grain: The Patience of Providence The threefold progression Jesus describes — blade, then ear, then full grain — is not decorative agricultural detail. It is a theological statement about the character of God's work in the world and in the soul. Growth is gradual, ordered, and unhurried. Jesse draws the direct application to sanctification: the believer cannot fully trace the work of grace in his own heart, yet it is real and it is God's doing. This ought to produce, as Jesse summarizes, "patient confidence rather than human striving or anxiety." The church, too, matures through stages. Neither impatience with slowness nor despair at imperceptibility is warranted — both misread the nature of divine providence. God is not behind schedule. He is, as always, working through means, in His time, toward a consummation He has already appointed. Memorable Quotes The earth produces by itself — we might even say the kingdom of God produces by itself. It's not dependent on anything except God's sovereign will and his sovereignty to execute all that he desires. - Tony Arsenal The mechanism of growth is strangely hidden from the human agent, and it belongs to God alone. - Jesse Schwamb The kingdom of God advances by God's own hidden power toward a certain appointed consummation — and this ought to produce patient confidence rather than human striving or anxiety. - Jesse Schwamb Full Transcript Jesse Schwamb: Welcome to the 10th Pentacost episode of the [00:01:00] Reformed Brotherhood. It's number 500. I'm Jesse Tony Arsenal: and I'm Tony, and this is the podcast that's been going for 10 years. Hey, brother.  Jesse Schwamb: Hey, brother. A happy 500th episode to you.  Tony Arsenal: I know, man. It's kinda crazy. It's kinda crazy, and we're not gonna do anything special 'cause we don't do that, but it is crazy that this is the 500th episode. That's a lot of podcasting.  Jesse Schwamb: It's absolutely wild.  Podcast Memories And Mishaps Jesse Schwamb: And as with any milestone, as I was thinking about this one occurring, it did draw my mind to all the crazy things that have happened on this podcast, some known, some unknown. Of course, there is the very infamous time that I spilled a whole bottle of kombucha on the desk while we were recording, but everybody knows about that. But I was, I was also thinking about the, the lesser-known ones, like the time you and I sat in the downstairs church, like so close to each other on the same side of the table- Yeah ... to record a episode, or the time [00:02:00] that a tow truck showed up while we were recording and I had to go run out and direct the tow truck 'cause I'd called it for the car. Tony Arsenal: Yeah.  Jesse Schwamb: And you paused the episode so that we could go do that, or the time that we had our favorite Lutherans on the podcast in what I think was, like, the hottest environment, and I just remember the sweat trickling down Chad Bird's beard. Like, like, like air being- Like the oil gloss ... mixed with oil. Yeah. It was so hot. So those are the ones that come to my mind. I don't know if there are any ones that come to you. We- we've had some great episodes, and by the way, they all live out for free in the world on reformedbrotherhood.com. So don't take our word for it. You can go all the way back to the beginning if you really want to, and you can hear this incredible journey that God has had us on these some 10 years. So I'm curious, like, do any episodes, topics, conversations, weird things come to your mind after all this time?  Tony Arsenal: Uh, the one I remember is when we recorded with Dad and we were waiting for the snow, the [00:03:00]snowplow- ... and we had to, like, wrap the episode up real quick because the snowplow was there and we had to go move cars. That's right. So there's been a fair amount of episodes where it's like something has interrupted us and we need to just get it over with real quick. That's right. Um, hopefully the listener doesn't hear that too much.  Patreon Support Check In Tony Arsenal: The other thing I was thinking about, you know, just as we're kinda thinking about the back catalog, we're not great at this. Uh, we tend to do our, what, what's they call the call to action. The experts call it the call to action. We do it at the very end of our podcast episodes, which is the worst place to do it. Uh, but we're gonna try to land it in the beginning here. So we, we've been supported by a number of, of people, uh, for basically the entire podcast. I don't remember exactly how early on it was that we started doing Patreon, but it's, it's been a long time. And what I noticed the other day, I went in to, to check on a couple things and make sure everything was working the way it's supposed to. There was some, like, account merge I had to do, and I've noticed that several people who've been supporting us, um, pretty much since the beginning- have their accounts listed in a declined status. [00:04:00] And what that means is that their, probably their credit card that they use, uh, has expired, and so now they're not, no longer supporting the show even though they think they are. So if you are a person who believes you're supporting the show, particularly if you've been supporting the show for a long time, and you wanna continue to support the show, uh, we would really appreciate if you took a minute to go into your Patreon account, double-check that the, you know, that you've been, um, contributing for the last couple months. Uh, double-check that the credit card you have on file is not, uh, expired or suspended or anything like that. Um, again, if you've made a decision that it's time to stop, uh, stop the show, or if this is the point where you realize, "I don't care enough to re-support to the show," um, that's fine. We love you. We've appreciated your support. We hope you keep listening. Uh, but if you do wanna continue to contribute, please do check that. And if you've never taken a chance to think through whether or not you want to support the show, uh, Jesse and I are so thankful for all the support we have.  Jesse Schwamb: Yes.  Tony Arsenal: Uh, but things are getting more expensive, and, um, you know, that's, that's [00:05:00] just a reality for all of us, and that includes things like podcasting hosting fees. Um, the cost of our, our editing software that we use has gone up. That's a subscription. Uh, the cost of hosting space has gone up. Um, all of that, uh, all of that has gone up, and so even though we've had steady supporters, it's kinda like we have lost supporters, um, financially because the money doesn't go quite as far. So if you've ever thought, "Maybe I should, uh, maybe I should contribute to the podcast," please do think about it. Even if just, uh, half of our audience went in and contributed $1 a month, um, that would be a substantial amount. That would really help us to keep the podcast going. And there's actually a number of projects and things Jesse have I, and I have wanted to do, um, that we would love to be able to, you know, to take a step on. Uh, we just don't have funding to do it, uh- Right ... because the funding we have is enough to keep the podcast going but not enough to stretch to something else. So I don't wanna, like, preload that too much, 'cause who knows if it's gonna happen, but there's some things that we wanna do [00:06:00] that would involve a little bit of upfront capital that we would need- Right to get some contrib- contributions on. So please do consider that. We appreciate you so much if you've been a supporter. We appreciate you so much if you've even considered it. Uh, and we appreciate you so much just for listening, uh, especially- Yes ... if you've been with us, you know, this is episode 500. That's a lot of podcasting- Yeah, it is ... directly in your ear hole. So thank you so much for that.  Jesse Schwamb: Yeah, we're so grateful.  Why We Keep Doing This Jesse Schwamb: It's fun just to think how many episodes we recorded, but also how many interesting conversations and topics, all the inside jokes. It really is a community. That's in part why we started this, is to sit down together and to bring other brothers and sisters into the fray, as it were, or maybe to bring us into your fray a little bit and to encourage and edify the church, the brothers and sisters, the saints around the world. And it is an around the world kinda podcast, which is remarkable too. So- Yes ... we're just gonna keep being here. As long as the Lord tarries and He allows us to do this, we'll just keep doing it. And again, we've recorded in closets, in cars on the way to things. We've done it at [00:07:00] the beach, and we've done it in cold environs, and we've done it in hot environs. And you're right, you reminded me of that time where we were desperately waiting as we were getting snowed in for the plow to come. And then it was all hands on deck, and we just dropped the recording equipment and said, "We gotta get out of here." And more often than not, the p- joy of this podcast is it just kinda finds its way into our normal rhythm of life. But it- Yeah ... comes out of our life, and out of a life that's been transformed by Christ. And so that's really what we come back to.  Mark Only Parable Preview Jesse Schwamb: In fact, that's the whole thing that we're in right now. We're going through all these parables. And this episode, we can't stop, won't stop. We're gonna continue to hit you with the content that we love, which is talking about Jesus. And so we're in one of the few... Well, it's a Markan parable that only appears in Mark. That's why I called it Markan, I guess. So extra bonus points to you, that's both extra and bonus, if you know which one it is before I say it. But there's a lot for us to talk about- ... because we're getting into this really, really short little story, but it's really chock-full, of course, as Jesus likes to do with all [00:08:00] kinds of spiritual truth. It's about a farmer chucking a seed on the ground, and then he goes about his business. He eats, he sleeps, he binge-watches the Jane equivalent of Netflix. He sleeps again, he wakes up. And while he does this, the seed is doing entirely its own thing without his help or understanding. He didn't make it grow. He can't explain how it grows. He just shows up at the end with a sickle to collect what God has already finished. Man, if there isn't a Reformed theological parable, I don't know what one is. Yeah. So we're gonna get to all of that on this 500th episode. I mean, it's something to be saying that even the US is only 250 years old, and- we've already recorded twice as many podcasts as there are years of experience in the US. But besides all of that, it wouldn't be- It's like- ... Reformed Brotherhood-  Tony Arsenal: I don't know if you've seen this. That reminds me of those things online where it's like, like, "Elon Musk is a billi- is a trillionaire. That means he could give every person on earth $1 billion- Oh, yeah and still would be a multi-billionaire." And you're like, "That's, that's not mathematically true." 'Cause when [00:09:00]you said that, I was like, "You mean the podcast is older than the country?"  Jesse Schwamb: Oh, math. I have a feeling we're gonna come back to that. Oh, math.  Tony Arsenal: Oh, math.  Affirm Or Deny Segment Jesse Schwamb: Now, of course, if you listen for any length of time, you know it wouldn't be an episode if we didn't have a time of affirming with or denying against. Of course, that is that time where we pick something that we like, we think everybody should be a part of, that we wanna recommend, and we affirm with it. Or on the opposite, instead we say, "We deny against this thing because it's just no good." So Tony, on this 500th episode, I'm just gonna keep saying it over and over again, so lest the listeners forget, what are you affirming with or denying against? Tony Arsenal: Yeah.  Scammer Payback Recommendation Tony Arsenal: I'm affirming, um, a little YouTube channel that I found. Uh, it takes a little bit of setup to explain it, but the, the channel is called Scammer Payback. Ooh. Um, and it's, it's a... I think most people have probably seen, like, the Gene Fieith- Gene Veith, um, like, where he, he gets a, some sort of scammer on the phone, and he sorta just, like, [00:10:00] trolls them and makes, kinda makes them sound dumb and, you know, pretends to play along just to see how long he can keep them on the phone. Those are really funny. These are funny, but they're on a whole different level of seriousness, which is a weird sentence. Um, basically what this is is a group of professional hackers, um, and there's, this is a serious kinda sting operation they have going. They don't use their real names on the channel. Um, there's one, there's one, um, where they interview, like, a social, um, a social engineer whose job is to... Her- she is a person who basically, uh, does social hacking, and she helps companies who, who their security people think, like, their executives are, um, susceptible to social engineering, social hacking. She'll actually call and, like, mess around with the CEOs and socially hack them. Um, they interviewed her, and the first thing she said when she sat down was the person she was talking to's first name, and the guy was just stunned. He's like, "I- we- we've never used my first name on the channel before." So they're very serious, and what they do is they identify [00:11:00] a scam or a g- usually a group of scammers, and they'll actually hack into and infiltrate the computer systems that they're using. And so they show you everything that they're doing. Um, they're, they're explaining the scam and how it's run. Um, and a lot of times they're actually actively intervening in, uh, in a scam, trying to stop a scam that's in progress because somebody is about to lose a lot of money. I mean, I think one of the things that's important about this is our audience, you know, mostly, mostly guys probably, like, age, I don't know, late 20s, early 30s, maybe early 40s, we kind of grew up and lived, lived in a world most of our adult lives or all of our adult lives where, like, fishing schemes and other kinds of, like, um, data s- data theft, like, that was just in the air. It was just normal. So we're... It's not like we're immune to it, but we're used to it, and we're ready for it, and we're looking for it. That means that most of us have parents that are in a generation who are particularly susceptible to this. [00:12:00] So I think it would be worth, worth people's time to take a look at this, uh, just as a educational piece, and then, yes, share it with your family members who are in this era. People get taken for a ton of money. Yeah. The reason that these older generation sort of bu- builder Boomer generations are targeted is not just because they're somewhat soft targets, but they also have the money. Um, most of, most of the wealth in our country is possessed by people in that generation. It's just an economic fact in a lot of places and a lot of areas, and so that's why they're targeted. So take a little bit of time, watch the show. It's... And it's entertaining. It's really well produced. It's funny. These are non-Christians, you know, who are, are being non-Christian, so there's a fair amount of salty language, especially when they're interacting directly with the scammers that they absolutely hate. Um, but it's, it's worth watching. And, and it... I think it'll... I think it's entertaining. Most of the time it's like a 15-minute video, so it's not too much of your time. Pop that on two times [00:13:00] speed on YouTube and, and you're all set.  Jesse Schwamb: And when you say salty you're not talking about Salty the Singing Songbook, right? Tony Arsenal: Correct. Yeah. Not P-S-A-L-T-Y. S-A-L-T-Y.  Jesse Schwamb: Just in case. I wouldn't want any of the loved ones to go and just be waiting for Salty to show up, like, in the mid- Which would be kind of epic in the midst of this, like, scamming shutdown, the sting operation. Like, Salty s- pops up and starts singing about restorative justice and- Yeah what it means that God restores all things. I mean, that would have a good place in this, but I just want that just to be clear. We don't, we don't want anybody to, to at us on that.  Tony Arsenal: Yeah, for sure. Well, Jesse, what are you affirming or denying tonight?  Jesse Loves Algebra Jesse Schwamb: I'm going to return to that beautiful intro you gave about mathematics and the whole Elon Musk thing. And so my affirmation is simply, like, just do... Just enjoy all the math you can. Use all the math that you know. So my wife and I were watching some kind of program on YouTube, and it was a program in which there are a couple [00:14:00]people competing in this kind of escape room situation, and as escape rooms are want to do, there came some kind of small math problem. And it goes something like this, is the best I can remember it. It was what number between one and nine when it is tripled and five is added to it is the same as that number being doubled and having one added to it? Now, as soon as that problem was read, we were watching intently, and I turned to my wife and I said, "Why do they need to say it's between, like, one and nine?" And she goes, "Well, how else would they know what the number was?" And I was like, "Well, like, this is a beautiful little algebra thing, like se- series of equations. Like, you have two equations here." And she's like... Just gave me a blank look. So I was like, "Oh, man." So she's like, "Okay. Do it then. Do it." So I was like, "Give me a piece of paper." So I, I was just like, this is gonna be such a beautiful thing. So I was like, "All this is, is, like, it's basically 3x minus five equals 2x plus one. You're solving for whatever this missing number is, and they've given you this beautiful setup, [00:15:00] which you rarely get in real life, but this beautiful setup is a system of equations. We have two things you know are gonna turn out to be the same. They've just been said in different ways, and that allows you enough space to figure out how to solve for them using a little bit of algebra." So I realized then this is why they said between one and nine, because the contestants then proceeded just to iteratively pick numbers until they found the answer, which is not a bad way. Like, that's a way to use, like, all the math you have. Certainly, that's a way. But I showed her how it was like, this is the answer, six, and you don't even need to know where to start because you don't need to start anywhere. You can actually figure this out. Still not really impressed. And then she said something to me that just, like, kind of rocked my world. I said, like, "Well, I'm sure this is familiar to, with, to you." And she's like, "Oh, yeah. Like, I learned algebra." And she goes, "Yeah, I, I know algebra. I just don't do it anymore. I just don't use it anymore." And I was like What, what I heard was, like, basically her saying to me, "I used to brush my teeth, but I just don't do it [00:16:00] anymore." 'Cause I was like, "This is such a beautiful thing." So then I got it in my head, well, well here's the problem. It's just a matter of seeing the results. So I was like, "Well, here's the amazing thing is yes, these are abstract concepts. Yes, it's like each of those is a function. It's, it's a representation of what he just said in the problem. But," and this is my grave mistake, Tony. But I was like, "Really, Descartes showed us that we can think about these not as abstractions, but we can plot them geometrically as lines on a Cartesian plane." And so I was like, "Really we can show that these are two lines and they have a relationship together." And then I was like, "Guess where they intersect? Guess where they intersect?" And she's like, "I w- that's impossible to even know. I have no idea where they intersect." I was like, "No, no. Just, just based on what we're saying, the beauty of this is they have a relationship. They're gonna come together at some point, like you and I in life. They're gonna, they're gonna come together. Guess where that would be?" And she's like, "That would be impossible to know." And I was like, "It's not, actually." So I showed her that, you know, left and right, up and down, X and Y, however you wanna speak [00:17:00] about it, those two lines are gonna intersect, at least on the X. The X spot is gonna be the number six. It's the same thing. Still nothing. So after all of that, I just appreciate my wife is such a brilliant lady, that she just doesn't need algebra. She goes through life just, like, crushing problems without... Like, because she'd like to do it, I think, just the, the more challenging, difficult, iterative way. And, uh, she doesn't use algebra anymore. Just no need for it. So in many ways I respect that. In other ways, again, the affirmation is like, use all the math you have available to you because it's a beautiful thing. I think basically at the end of that I ended up in, like, a very supreme place of doxology, and my wife was like, "Can we just go back to watching TV now?" So but I, I have to say, like, and I, I know you, you share my appreciation for math and stuff like this. Like, it's not even just puzzles. It's just the beauty that, like, we can do this, and that there's such a created order, like a supremely created order, that these rules of ma- mathematics aren't just impounded. They're like the fabric in which God has, [00:18:00] has basically woven all of reality such that we can do this kind of thing, and that even a simple problem in escape room can lead us to appreciate how intensely ordered and beautiful the world is, that we can go after knowledge and solve for explicit things that seem abstract beyond our comprehension and reason to begin with, but have been brought to a place we might understand them. That is, like, an insanely glorious thing to me. So algebra is great, loved ones. I've recommended before, but the side affirmation is go to Khan Academy if you wanna brush up on your algebra skills. I think algebra is, like, some of the most beautiful and intensely practical math ever. I love calculus, but calculus you don't get a lot of, like, use. You can use algebra to solve all kinds of things, whether it's like tips or... Like, it's gonna save you so much time. If you're ever in escape room, I'm just telling you, do not do this iteratively. Just get the, your system of equations down, and you will be, like, tearing out of that room, and then you'll look like a hero. Tony Arsenal: Yeah. Yeah.  Math In Everyday Life Tony Arsenal: I mean, I think, like, even the f- even the, the... How do I wanna say this delicately? Uh, [00:19:00] even the idea that we, quote, "don't use algebra" means people don't actually understand that we're using algebra all the  Jesse Schwamb: time.  Tony Arsenal: Exactly. Right. Like, I could buy I don't use calculus or I don't use trigonometry- Right or even I don't use geometry. Um, but to say I don't use algebra, like just basic. I mean, I know like basic equations are, I guess, technically arithmetic, but like how many times does someone have to, have to go, "All right, the tip, the, the bill is X number of dollars. The bill is-" Right ..."$100, and I wanna give a 15% tip, so what's the outcome?" Like, that's an algebraic equation, right? That's right. Um, or a more, I think a more common one would be like, "All right, the bill is this amount. I want my, uh, my final amount that I give billed to me to be an even number."  Jesse Schwamb: Right. " Tony Arsenal: And I also want to give at least 15%, 20%, whatever percent, so what's the number I need to use in order to get to a bill that is, or a [00:20:00] tip that is both 15% or higher and results..." Like, all of those things are algebraic equations.  Jesse Schwamb: Yes.  Tony Arsenal: So I think, yeah. I mean, even like, "I need to get to work by such and such a time. What time do I need to leave?" Right. "I know it takes-" Exactly. "... a certain amount of time." Right. So I think we, we all use algebra a lot more than we, we probably realize, and I think you're right. Like, when people say, "Well, I don't use my math anymore," what they're saying is like, "I don't use, I don't use the stuff that I had to show my work on anymore." Right. "I don't use the stuff that I have to do on paper anymore." But, um, it's funny, we had a, a conversation, by the way, Reformed Tele- Reformed Brotherhood Telegram chat is a thing. Uh, we had a conversation in the Reformed Brotherhood Telegram chat a little while ago. One of our members was trying to figure out some sort of, like- And it was a problem having to do with like a, an air conditioning throttle or whatever it's called. Some sort of like programming in an air conditioner. And we went through it, we figured out that one of the like relatively complex parts of the equation that he was trying to figure out actually no matter what values you [00:21:00] put in, uh, equated to one. And then the other one was like it was ti- and then it was times one. So it was like whatever you put in ended up to that times one was the rest of the equation. It was like a huge, or like a relatively large equation that resolved down to one. So it was like you're trying to figure out all this complicated math and really like that entire, uh, that entire complicated equation was doing nothing in the rest of the equation. Nice. It was doing absolutely nothing. Um, so we were able to sort of like figure out, all right, well now all we need to do is figure out what, what this relationship does. Right. Um, and even something like in that particular situation, there were some values that the equation couldn't possibly balance. Which again, you could plot that on a graph and see like there's a spot... I don't, I'm, I'm making this up, but I think this is probably not wrong. There's a spot where it's like this is a parabolic equation, and so at some point the parable, or the par- parable, I didn't even mean to do that. There we go. At some point the [00:22:00] parabola goes back up, and so like there is no point- Right ... when it reaches this number. So values that would be in that, in that zone or in that range- Right ... they, they don't work in the equation. So yeah, I think math, uh, algebra is, uh, you know, basic arithmetic obviously is, is relatively straightforward. Algebra's probably the most simple, uh, form of math that your average person uses on a regular basis.  Jesse Schwamb: For sure.  Trigonometry And Design Tony Arsenal: But it's funny, I remember the first time, um, the very first time that I realized trigonometry was not just some abstract thing that we would never use. And it's so funny, 'cause it's like the nerdiest, the nerdiest example. I was playing a tabletop RPG with my friends, we were in high school, and we were, we were learning trigonometry at the time. I was playing a tabletop RPG, and we were trying to figure out- Um, it was a, it was like a futuristic tabletop RPG, so we were using like, like laser guns or something like that that have a certain range. And we were trying to figure out if the thing that was flying in the air from us was within range or not.  Jesse Schwamb: Nice.  Tony Arsenal: And what we realized [00:23:00] is that's just a quadratic equation, right? Right, it is. I just need to calculate. I know how far away it is from me in a straight line, I know how high in the air it is, so I need to just- Right now I need to... Or not, not the quadratic. That's Pythagoras' theorem, right? Yep. I need to calculate the Pythag- or the, um, the hypotenuse.  Jesse Schwamb: I'm with you. I  Tony Arsenal: knew where you were going. Yeah. So, like, I remember distinctly, I, I mean, I remember where I was sitting in my friend's basement going, "Oh, my goodness, trigonometry actually has a practical application here." Um, you know, whether that's figuring out how much rope I need to be able to, to attach to a tree and still be able... Like, all of these different things ultimately are math, and, or as the, the Brits say, are maths. And, uh, the, it, it's just a beautiful thing. And I think you're right, like, this is evidence that the universe has a structure- And a designer because- Right you can describe the universe using this- Nice ... sort of universal numerical language that, um, in, for the most part, describes everything we can [00:24:00] see. I mean, obviously, like, they're still learning things. They're still figuring things out. But what we can see with our senses, we can also describe with math on some level. Even something like the colors that we see can be reduced to a, a number, a frequency, a wavelength. So yeah, I'm with you. Use your algebra. Find ways to use it.  Jesse Schwamb: Use it. It's the... I like what you said, that we're using it. We just don't realize it. There's a spiritual lesson in there, I think, as well, that it's, it's present all around us, and it's... I like what you said. It's, like, the, the most, like, grabbable. It's the thing that's pretty easy to grasp, yet has, like, some beautiful outworkings that are super complex. All the time I love to, like, mess with people, even people who are, like, say, like, "Oh, I'm not into math." I'm like, "That's okay." Like, it's... You're, you're living in a mathematical world, and you're certainly using it, but that, that's okay.  Imaginary Numbers Wonder Jesse Schwamb: But like, sometimes I'll just say to somebody, like, "How do you know, like actually know that, like a negative number times a negative number is a positive number?" Like, who came up with that, and how do you know? And why are we just trusting him? Why can't somebody just say, "You know what? For me, it's not. I'm gonna make that a [00:25:00] negative number"? And w- the reason is because algebra provides... There's a lot of proofs, but algebra provides the most simple, beautiful proof. And then once you, once you basically contravene that law, like, everything falls apart. I- it's... And the question we should be asking is why does everything fall apart if we contravene one simple law, wh- which is two negative numbers multiplied, the product of them has to be, must be, is always a positive number. And that's, like, not even getting into, like, the more crazy things. Like, everybody should go look up, like, what imaginary numbers are. That will kind of mess with your mind, but then we found ways to use imaginary numbers, which are exactly what they sound like- Yeah ... to solve, like, incredible problems. Where does that come from? It comes from the Lord. It comes from God's, like, creative ability that He's placed in mankind to go after and to take a dominion over the knowledge and the creative order in such a complex and creative way. It mimics and mirrors the creativity of our Heavenly Father, and it is altogether beautiful. So on this- Yeah ... 500 episode that has a lot of numbers associated with it, I [00:26:00] say go love the numbers. Go enjoy them. Wherever you are in life, whatever your enjoyment of math is, big or small, go try to find some way to enjoy it today. Tony Arsenal: Can I, can I throw in a, a weird relevant sub-affirmation to your affirmation? I  Jesse Schwamb: mean, please.  Tony Arsenal: This is our show, so I'll do what I want to. You can do what you want. First, when you say we live in a mathematical world, all I could think of was some Perry song of Material Girl. Material  Jesse Schwamb: World?  Tony Arsenal: Yeah.  Odd Squad Math Tony Arsenal: I am a mathematical boy, and I live in a ma- Anyway, um, there is a show that I watch with August, my son, who is almost five. Uh, he'll be five in March. And, um, it's called Odd Squad. And what Odd Squad is, is it's a sort of a s- like a spy-themed kids show with a touch of like, uh, almost like Twilight Zone. Like, there's so- It's they manage odd. Like, they're the Odd Squad because they, they respond to odd emergencies, so it's a lot of like weird monsters and aliens and like time travel paradoxes and strange stuff. But the answer [00:27:00] to the problem is always related somehow to a math principle. So they will talk about how like multiplication is just addition like many times over.  Jesse Schwamb: Sure.  Tony Arsenal: And that's actually why multiplying a negative number times a negative number is a positive number or, you know, like, or multiplying by a negative number is a negative number, right? And that's because like really what you're doing if you multiply two, uh, two times negative three is you're subjecting, you're subtracting two from two from two, which gives you, you know- Right ... a negative number. So it's, it's not, uh, it, it's for kids, but I actually have realized that I understand math better- because of watching the show.  Jesse Schwamb: I  Tony Arsenal: love it. And it's because they break it down in, you know, the, the audience- Yes ... the target audience is a little bit older than August. I think the target audience is probably like six to seven, maybe eight years old. Um, and so they're talking about math principles geared towards those groups. But they'll talk about things like [00:28:00] using a number line to be able to understand math, and so like visualizing it. Or they'll talk about how multiplication is really just groups of things. So yeah, check it out.  Why Math Matters Tony Arsenal: And again- Algebra is probably the most, uh, easy to grab of the disciplines, but that's because that's the one we are using every day all the time. Tony Arsenal: And we don't realize it. But again, like, calculus is a beautiful, a beautiful thing. Um, and there are some amazing things that exist in the world that can really only be understood and described in a certain sense by something like calculus or trigonometry. Um, my favorite, I, I wish I had, like, kept it up, but one of my favorites is geometry 'cause I think a lot of it is, that's, like, the closest to puzzles. Yes. Um, uh, so, like, I, I used to love doing proofs and axioms and stuff. So, and then of course logic is technically related to math. It's a related discipline to math- It is ... in that it, it's, it's actually, like, the language that underlies a lot of the mathematics is [00:29:00] logical formulas. So it's all relevant. It's all beautiful. It all describes God's creation, and it all redounds to His glory.  Jesse Schwamb: You got that right.  Mark Growing Seed Jesse Schwamb: And speaking of both His creation and His glory, and Jesus teaching of both of those things, we are, as we promised, hanging out in the Book of Mark, and we've got just four sentences. And what I love about this parable that we're about to read is it fits in so perfectly with something I think you and I have been saying from the very beginning, which is it's tempting when we think about the parables to consider, like, a single element or to distill them down to, like, a single word and say, "We hear the kingdom of God is this thing, this noun, this object, this person." But instead, the case we've been making is it's actually generally a series of verbs, or in this case, it's the whole four verses that Jesus is gonna give to us here. So let me just read Mark 4:26-29. That's all it is, loved ones. And it's a good thing because we're already knee-deep into this 500th episode. So this goes by various names. I've heard it called, [00:30:00] like, the Parable of the Growing Seed, or sometimes people call it, like, the Parable of the, The Secret Seed. I'm not sure that's really secret, but I suppose the increase is secret in a way, and that's really what Jesus is communicating to us in these verses. So Mark 4:26: "And Jesus was saying, 'The kingdom of God is like a man who casts seed upon the soil, and he sleeps and he rises night and day, and the seed sprouts and grows, how he himself does not know. The soil produces crops by itself, first the blade, then the head, then the mature grain in the head. But when the grain is ripe, he immediately puts in the sickle because the harvest has come.'" Tony Arsenal: Yeah. Yeah, this is, um, an interesting parable, and I'll be the first to admit, like, when you said, "Well, why don't we do the king- the parable of the growth next?" I was like, "I don't actually know what Jesse's talking about." So if you're in the same boat as I am and [00:31:00] you, uh, you are like, "Wait, there's the... This is a parable? Like, this exists in the Bible?" Um, you're not alone, and I think part of the reason is that, one, it's so short, but it also sort of, like, connects into the next parable thematically. I don't know necessarily- Hmm ... about the content and the meaning, but thematically it sort of blends into the next parable, which is the parab- Mark's version of, um, of the parable of the mustard seed. So it's, it's hard to delineate unless you're really thinking about it, but I'm glad that we're talking about it because I think this is probably one of those parables that doesn't get a lot of attention because it's so short and because it is, um, it is sort of thematically in a spot where I think it does sort of, I don't know, like seep into the next- Right parable.  Jesse Schwamb: Yeah, there's a tendency because you're right, it's sandwiched between the Parable of the Sower and the Parable of the Mustard Seed, both of which we've talked about from Matthew's perspective, that it seems like maybe the theme is redundant, but [00:32:00] it is altogether different with the emphasis. Uh, there, it's true I guess that all three of these parables are addressing that same underlying question the disciples in the early church were asking, which is, if Jesus truly inaugurates the Kingdom of God, then why does it seem so impressive? Why is it so slow or hidden in contrast to all the expectations that the Jews had for what they thought would be this dramatic, immediately visible rain? And so I like that there is a lot said within four verses. And again, from our perspective, this thing seems so distinctly reformed in its under- Yeah of course the whole Bible is that way, but maybe nothing more so than this, especially because we'll get to it, but the center of this parable being, and there's various translations, that this guy doesn't even know. He doesn't understand. He's totally ignorant to what is going on, and isn't that... I, I mean, I can only speak for my own test- that's the story of my life, uh, spiritually and otherwise. That again, if you wanna talk about God doing all the verbs, I guess Mark had it first. I thought maybe I coined that, but [00:33:00] turns out that Mark, well, actually Jesus, the Son of God himself, says it best here. So let, let's get into this because the beautiful thing is you and I can handle theoretically in the time allotted here, like three or four verses. That, that's theoretically possible for us to do, but we, we're only gonna h- see how far it goes. Um-  Tony Arsenal: Yeah ...  Hidden Kingdom Growth Jesse Schwamb: I think the first thing to say here is that we get that beautiful characteristic, like formula, like the controlling paradigm. It's that Kingdom of God again. And a- as I kinda set up, it's the Kingdom of God, though, launched into a bunch of, uh, verbs. Uh, this idea of like him casting, and then him sleeping, and then him waiting, and then him getting up, and then the growth happens, and then he comes again at the end, this character, this farmer, into kind of the consummation of that kingdom. And I think there's a lot here that's maybe to explain that tension. The kingdom is real and active. It's irresistibly moving towards some kind of fixed end, but it does not appear in its final glory, and that is something you kind of get with the other two parables. [00:34:00] But here it's just like so lovely. It's right in front of you. That, that's like the whole emphasis and thrust of what Jesus seems to be saying in this. Tony Arsenal: Yeah, and I think this one's interesting because, you know, generally in the parables, at least in, in... I, I would have to do a little bit more study to know if this is, like, distinctly Markan or whatnot. But in the, the, um, Matthew's parables, um, or Christ's parables reported in Matthew, um, primarily the main figure of the parable is, uh, is generally is God or, or more specifically is often Jesus himself. Jesse Schwamb: Right.  Tony Arsenal: Right? But in this parable, it wouldn't make sense for us to say that somehow g- you know, God or Jesus scatters seed, and then He doesn't know that it sprouts. Right. Right? So, so the, the parable implies that the one scattering seed, and again, we don't wanna over-interpret parables. Generally speaking, parables are teaching kind of a principle of some sort, a comparison of some sort, not, it's not an allegory. [00:35:00] In, in most cases it's not an allegory where each element has a direct representation of some sort. But it wouldn't make sense for this to be talking about God's perspective on scattering or Christ's perspective on scattering, 'cause obviously God and Jesus, even, even if we're talking about Jesus according to His humanity, um, has some sort of awareness of the workings of the Kingdom of God that is not the ignorance that the parable here seems- Right to present of the one scattering.  Scatter Then Rest Tony Arsenal: So I, I really do think this parable has more to say to us about- Our own perspectives on evangelism and on how the Kingdom of God will propagate. And I think, um, both in terms of, like, evangelism, there's an element here, an encouraging element of, you know, all your s- your job... And what's really funny is I, I don't recall this parable being used in my experience to sort of [00:36:00] encourage people that all, your own, your job is just to scatter. You don't need to worry about the growth. Mm-hmm. There's a, there's a passage in Paul about one person scatters, one person waters, and God brings the growth that is often used to sort of say, like, it's not your responsibility to make sure that the, the, the, um, the bud is, you know, c- comes to flowering and to fruiting. It's just your job to be faithful to scatter or to water or whatever step it's on. This, I think, has even more encouragement for us in that the one who scatters, um, i- is obviously God, but there's also this element that, like, we're scattering. The one scattering is not omniscient. But the one scattering, uh, he doesn't even know how or why or even that, I think, that the, um, that the f- the growth is occurring, and that's the most- Right remarkable part of this. Like, we're not talking about a normal farmer who is aware of how growth [00:37:00] occurs, is aware of the timing. He's constantly checking. He's making sure that he's checking the soil, that he's applying manure, that he's watering the crops. This is literally like some dude who just throws seed out, and then, then just goes back to his daily business of sleeping and rising and going about his day. And then all of the sudden, the earth, quote, "by itself produces." And I think that's the real key here is- There's something about the Kingdom of God and the seed that the Kingdom of God scatters. It's almost like the Kingdom of God itself is the one scattering here.  Jesse Schwamb: Right.  Tony Arsenal: Yep. The Kingdom of God and the seed that is scattered in and as a result of the Kingdom of God, it produces the outcome autonomously. It doesn't require us to input into it, at least in the context of this parable. Now, again, the Parable of the Talents would be very clear to us that we can't just rest on our loyals- laurels. God expects us to work and to be fruitful for the kingdom. [00:38:00] But there is this element here of, like, you are not the one responsible for the production of the seed and the fruiting and flowering of the seed. In fact, you're not even responsible for being aware that it occurs or how it occurs. Your only responsibility, the only active verb in this whole thing is... Well, there's a couple. The, the, the main active verb is the scattering. The other active verb is the sleeping. So, like- Right ... we, we scatter, and then we, we rest and we trust that God is going to do His work. Jesse Schwamb: Right. Even on the face, there's so much in this that does seem mysterious. Like, if you just take this parable and think about the act of agriculture, and I sometimes think about this because I do love plants, and we have a bunch of plants in our house, and I'm horrible at trying to get them to grow. And I think about what still a mystery it is. With all we know about science, just that you can still plant something, a seed, and water it, and the sugars will break down, and the seed will take root, and that something will grow and flower, and you think, "Oh, who is doing that?" And, and w- [00:39:00] I think we'll get into this, the first and second principles, first and second causes here, which are, I think, certainly something that Christ intends for us to consider here. But there is this idea that the man's action is simple and passive relative to what follows. He, like you said, just scatters the seed. And he's a real agent, but as the parable unfolds, it's almost like his entire agency recedes entirely from view. And that's what kind of sets for me, like this whole trajectory of the parable. It's that the mechanism of growth is strangely hidden from the human agent, and it belongs to God alone. And so you already stole it from me, but I'm gonna read 1 Corinthians 3:6-7, which is, coheres directly with what's happening, I think, in this parable. And this reads, or Paul writes, "I planted, Apollos watered, but God gave the growth. Neither he who plants nor he who waters is anything, but only God who gives the growth." And so there is like an extension, I think, of that application inward though as well. Kind of like when you were speaking about that, what occurred to me is that we see in the [00:40:00] farmer's like day and night unawareness, this picture, I think, of this often gradual, imperceptible work of grace in our own hearts, in every believer's heart. Like that, that sanctification process, it proceeds by these degrees, and the Christian cannot fully trace even in himself, yet it is definitely real, and it's definitely God's doing. And then I think as well we might pull out a thread of this, you know, ecclesiological truth. You know, the church's growth is God's work, not the fruit of human strategy. And then by application even further into that, it's based upon a soteriological one, which is like the ordo salutis, which is maybe half of every episode we've recorded talks about the ordo salutis in some ways. That too is unfolding by this divine power, and it's hidden from the creature's full comprehension, and that's consistent in this parable and in all of Scripture, that this regeneration precedes and produces faith rather than the reverse. Tony Arsenal: Yeah. Yeah, and I, I think too there's also an element in this passage, you know, when you think about... Uh, [00:41:00] I'm not a farmer, uh, and I, I don't know that many farmers, but when you think about how f- how modern farming works, it's very different than, uh, ancient farming, right? Historically, ancient farming was, uh, I think probably a lot of just trusting the world to do what the world does and, and trusting God to do what, what God does. A- and I think that's probably why a lot of like- When you look at, um, pagan religion, the, the fertility cults and the sort of goddesses and gods of the harvest were all related because there was this mystery to it. And so the reason that there's so much, uh, cultic worship around fertility and harvest is because it is so mysterious, and you just kinda have to, like, trust that it's gonna happen. Jesse Schwamb: Right.  Tony Arsenal: Right? You sow your seed in, you sow the seed of your field in, you know, the fall, uh, and, or in the, the, you know, the summer, and then you wait several [00:42:00] months and just hope that the crop comes in. And our modern agricultural world is not all that different. We have better tools and we can measure things that, like the soil, the nutrients in the soil. We can, you know, we can do all sorts of different imaging to see of what's happening underground. But at the end of the day, even with all of the advances we have, the farmer still can't make the crop come in.  Jesse Schwamb: That's right.  Tony Arsenal: Either the crop comes in or it doesn't. And I, I think there's this element of trust here that I think is really useful for us. And again, I think you're right. This is like, uh, it feels almost wrong to say it this way, but it's like this is a super distinctively Reformed parable. Like, of all, all of the parables in the, the Gospels, this one is like, on the face of it, a Calvinist parable. Yeah. Exactly. Like, it's like God just grows the kingdom- Yes and nobody does anything about it.  Jesse Schwamb: Amen.  Tony Arsenal: And I don't need to go into more details than that. But there is this element for us, I think, as, uh, as those [00:43:00] who want to share the gospel, there can be an anxiety around trying to ensure some sort of production, some sort of produce, uh, and productivity from that, that is just not healthy. And I think, you know, we, we have a responsibility as Christians, um, to be faithful and diligent in doing what God has called us to do. But if, if we read this parable as the one who scatters is sort of like the evangelist, then the only responsibility we have as evangelists, and all of us are evangelists, right, lowercase E evangelists, um, all of us, the only responsibility we have is to scatter the seed of the gospel. Jesse Schwamb: That's  Tony Arsenal: right. And we're not responsible for the growth. We're not responsible for even really understanding how growth happens, uh, or even, even doing much about it until it's time to harvest that growth. And I think that's, we need to talk about what that means too, because again, like [00:44:00] this is a parable that I think is maybe not as, as clean and clear as some of the, uh, Methanian parables where it really does seem like there's a pretty clear symbolic representation on some things. This one feels like it's maybe a little muddier in that, um, the main character and the role of the s- the one who's scattering seems to sort of almost shift throughout the parable, which is crazy to say because it's only like four verses long.  Tony Arsenal: But it, it does seem like at some points the scatterer is God, at other points it can't be God, and then it seems like, well, who's harvesting? It's not really us, so it's gotta be God. So I think it's, it's important for us to hold this parable as more of a general principle about the Kingdom of God than it is about any sort of like really direct one-to-one teaching on the, on the Kingdom of God.  Jesse Schwamb: Yeah. That's a interesting distinction.  Providence And Causes Jesse Schwamb: Here's what I would say about that, I think, is let's equate this to, like, coffee. You like a good cup of coffee. I do. I like a good cup of coffee. I think if we were to take, let's [00:45:00] say, the Parable of the Prodigal, that would be for me like a big Dunkin' Donuts coffee. Like, it's delicious, mild-bodied, maybe a little bit light. This parable is like two shots of espresso- Yeah ... 'cause there's a lot in there, and we could probably take a lot of time even t- speaking about, like you're saying, the more shadowy eschatological truths that appear in verse 29 because those, this idea of, like, a sickle in the harvest, I mean, that's imagery drawn from Old Testament eschatological judgment texts. So that could be pretty heavy in its own right. I think what's critical, before we get to that, is to, like, tease out something you said, which is there is a lot in here about this doctrine of providence, like, this spontaneous self-originating action apart from external human causation. And we've talked a lot, like, we distinguish between primary and second causation. You know, the Earth is genuinely or generally has second- secondary causes, like an ordinary means through which God's ordinary providence operates, but the ultimate primary [00:46:00] cause of growth is God himself. And so here we see that. Like, there's no exclusion of the farmer's agency as an explanatory cause. The soil does what it does because God has ordained the natural order to function in this way. That is his prerogative. And so that threefold progression then, blade, ear, full grain, which by the way I had to look up because my understanding of, like, all kinds of different types of grains is very thin and I'm out of my depth here. But- ... I'm led to believe That that development is gradual, and of course it's ordered, but it's not instantaneous. And so the application here, I think, has traditionally been applied in this corporate individual spiritual growth we're talking about. Like, the church advances through stages of maturity, and so does the individual believer's sanctification, without warranting either impatience or despair at the process's slowness. This is how God works. He does it in His gracious and kind way. And again, He's using this, all of this agriculture to illustrate that purpose. So there's, like, this buildup, I think, [00:47:00] in verse 28 about the incredible providence of God, both like corporatively, personally, in His world, how He is the primary cause, but also uses secondary causes, not in a disjointed or divorced way, but in a way that encapsulates and magnifies His glory. And that is then what leads to or will lead to the reemergence in verse 29 of this whole deal of, like, well, if farmer comes back in, and now he returns, but only at the point of consummation, not at the point of growth.  Tony Arsenal: Yeah.  Harvest And Timing Tony Arsenal: Yeah, and, you know, we won't go into all of the ways that this ties into the other parables, but it's worth, uh, it's worth mentioning that in, in both, uh, the parable of the mustard seed, which follows this, and then also the parable of the sort of sower or the seeds, um, there is this element of this, the one who is sowing seeds is not fully cognizant or aware or, and, and absolutely not in [00:48:00] control of the outcome, right? In the parable of the sower, um, he scatters the seed promiscuously, right? And the- Right ... the outcome depends on what kind of ground the seed falls on. And in the parable of the mustard seed, it, it's more of a, like, idea that the, uh, the sower sows a seed that seems so small, but it, the growth of the seed is explosive and expansive because of the nature of the seed, not because of the skill of the sower. Jesse Schwamb: That's  Tony Arsenal: right. Right? In this instance, um- The only thing, again, the only thing that initially the sower is responsible for is the sowing of the seed, the scattering of the seed. But what I also think is interesting is then there is a point where the one who scatters the seed is now responsible to act once he's observed the seed coming to fruition, right? Now, now what exactly that means and how exactly that applies, I think there's a lot of different things we could talk about. Um, but again, [00:49:00] this is a parable that we have to be careful not to, uh, not to restrict just sort of crassly to, like, evangelism. Right. Exactly. Or, or even just to sort of, like, the eschatological harvest. Right. That's what's tricky about this parable, I think, that bears ... And I don't think we'll do it, we'll do it necessarily on the show. It'd be worth having more conversations about. But for our own personal study, it bears deeper reflection because this parable cannot be simply reduced to an eschatology parable about what God does in the end. Jesse Schwamb: Right.  Tony Arsenal: And it can't be simply reduced to a parable about evangelism because strictly speaking, like, we're not really the ones that harvest when the harvest comes in, right? I've, I have heard this parable, um, preached, you know, like I said, although I acknowledge that I, um, like forgot that it existed. I have heard this parable preached as though, like, "Well, our responsibility is to scatter seed. We're not responsible for [00:50:00] making it grow or making it take root. But when we see that it's taking root, we're responsible for jumping in and harvesting at the right time." I don't think we should draw that conclusion here. Although the, the harvester does see that the ear is ripe, that the grain is ripe, and he harvests it, it would be a weird sort of like shift in the parable to go from the person who scattered seed isn't responsible for its growth, doesn't even know that the growth is happening, but is actually responsible for knowing exactly when to harvest the grain. Right. So we have to think about this again in gen- in terms of general principles of how the Kingdom of God functions. And w- how it functions is it's mysterious, it is, uh, consistent, it happens on a, a scale and on a predictable outcome that we as individuals don't understand and don't have visibility to, and the harvest will occur in its [00:51:00] time, and it will h- occur consistently and reliably. So again, like this is... I hope that maybe like the one or two non-Reformed people that listen to the show aren't terribly offended at this, but like this just is Reformed theology, right? There, there is a seed that is sown, God is responsible for the growth, and the harvest necessarily will help it happen when it's supposed to happen, right? When the r- when the fruit is ripe, it will be harvested. That doesn't mean I'm responsible as the one who sows seed or scatters or m- witnesses to people from making sure that the, quote, "sickle is put in at the right time," or anything like that.  Jesse Schwamb: Right.  Tony Arsenal: The fact is that the sickle will always come in at the right time. The person who has the final kinda piece of the puzzle in evangelism, I think that's how it often happens. Someone hears the gospel repeatedly from multiple places. They have contacts and relationships that tie into how they [00:52:00]ultimately come to accept the gospel and trust Christ. But ultimately it's the Holy Spirit who brings all that into some sort of coherent, um, execution and application of redemption That will happen in God's time. So I wanna be careful not to, like, put too much responsibility on us. Right. And again, this is just a parable that I think bears a lot more reflection, that I think because, um, I think Mark in general, because it's so short, uh, gets, it gets overlooked by Christians. I think we would all do well to spend a little bit more time in Mark. But especially some of these really short pericopes. I think we just read through it, and it's like we read a chapter of Mark, like Mark 4 comes up in our Bible reading plan. Right. And if we're reading the Bible in a year, like, Mark 4 is one of three or four chapters that we read, and this is four verses of that. Right. We just read over it quick and we c- we just, we don't appropriate any of it.  Jesse Schwamb: Right. It sounds like he's just reiterating a point or he's recapitulating something that he's already said or is about to say, and you're like, "Okay, get on with it." But I'm with [00:53:00] you. This parable, like all of them, is for us. It's for our joy. It's for our satisfaction and our comfort. And I think from this, there is, like, a single controlling point that's emerging from our conversation, which is the Kingdom of God advances by God's own hidden power toward a certain appointed consummation. And this ought to produce, like, patient confidence rather than human striving or a- anxiety. In order to give us a sense of calm, a reminder that God's providence is real in all areas of life. Remarkably, we've gotten this far in the conversation, and neither of us has just, has used the M word, which just came to me, and I think we're contractually obligated to say it as a Reformed podcast, and that is this is a prime example of monergism and the sovereignty of grace. And as in regeneration, the decisive cause of kingdom growth lies outside human capacity and comprehension. I think sometimes the latter part of that seems wrong to us. It makes us fearful because we don't understand it. But the former part should make us feel very happy and [00:54:00] relieved, that the capacity belongs to God and God alone. That doesn't depend on me or you or anybody else that we know. And this parable, I think, is often been paired with John's image of the wind blowing where it wishes as this picture of the Holy

While Jesus walked this earth, he taught us the truths of God and the secrets of living well. In just 3 years of ministry he said everything he needed to say, and he said it perfectly. Now, over 2000 years later, his words are our perfect guide for life. Some of Jesus’ teachings were on deeply spiritual things that he knew we would struggle to understand. Not all things needed to be understood, but for some things we would need to understand so we could live well. For these things, Jesus often taught in parables. Parables are stories. The word parable means “to throw alongside”. So, Jesus is teaching using a story thrown alongside a truth. These are earthly stories with Heavenly meaning. Today, we begin our study of the parables of Jesus. We will read the stories he told, understand them, and apply them to our lives so we grow and get better. Through these parables we will see how a holy God speaks to ordinary people with everyday stories we can see, understand and remember. Some things God says are mysteries and simply cannot be figured out – but these are not. God essentially leaned down and brought his wisdom in a way we would actually get it. (Now you will notice with these parables, they are often found in a few of the gospels. Remember the 4 gospels, Matthew, Mark, Luke and John are the accounts of 4 of Jesus’ disciples as they walked with him. They are retelling everything they saw, experienced, heard and learned from Jesus. So, you may read the same parable in the gospels and that’s why. For simplicity, I’ll just be choosing one of the gospel accounts and reading it. You could also study the other books to see if there’s any special differences noted by the authors.) Ready to get it? Let’s dive in to the Parables of Jesus! —————— Part 1: The Parable of the Sower Scripture: Matthew 13: 1-23 Here’s the setting. Jesus is in his 3 years of actively teaching and preaching here on earth and more and more people are beginning to follow him. On this particular day Jesus was staying at a house near the sea and when he walks outside a large crowd starts gathering around him. So, Jesus gets in a boat, goes out a little on the water and sits down in the boat to start teaching. The crowd of people stood on the beach to listen. First, just knowing that the King of the Universe, the Savior of the world, the divine Creator in human form didn’t choose a fancy synagogue like all the other teachers. He didn’t choose a formal stage or a platform. No, he chose a boat floating on the sea, wearing his ordinary robe and sandals like everyone else there that day. We see through this example that Jesus really didn’t come to judge the world, he came to save it. In humility, he met us right where we are to teach us the highest of lessons. And here, in this boat, is where Jesus begins teaching in parables – again earthly stories with heavenly meaning. “A sower went out to sow. And as he sowed, some seeds fell along the path, and the birds came and devoured them. Other seeds fell on rocky ground, where they did not have much soil, and immediately they sprang up, since they had no depth of soil, but when the sun rose they were scorched. And since they had no root, they withered away. Other seeds fell among thorns, and the thorns grew up and choked them. Other seeds fell on good soil and produced grain, some a hundredfold, some sixty, some thirty.” That was Jesus’ story. But what was the point in this? Was he giving a gardening lesson? For some listening, it would seem like nothing more than that – but for those God was calling to follow him and setting apart as his people, he was speaking in a way they could truly understand. Everyone in this day understood farming. Everyone had to grow crops to survive. Their survival depended on a successful harvest. They knew seeds, they knew soils. And for those who were called as followers of God, he was about to open their minds to how his word works in their lives through the example of the sower, the seed and the soils. The disciples heard Jesus’ story and came to him asking why he was speaking in such a different way, then Jesus explains the story. The seed is the word of God. This seed falls on 4 different types of soil, and it is the soil that makes all the difference. It’s the same seed. The same sower. Different soil. ————— Soil #1: The Path Verse 19, “When anyone hears the word of the kingdom and does not understand it, the evil one comes and snatches away what has been sown in his heart. This is what was sown along the path.” Do you ever read your Bible, skim the words, get through the whole chapter so you can check the box, but not actually understand it? Yip, that’s seed hitting the soil along the path. That’s seed that won’t grow. That’s knowledge that quickly gets snatched up by the evil one. He swoops in like a bird and takes the surface level seed. Growing in God’s word isn’t about speed reading and getting through chapters. That’s just the path – that’s where everyone is walking – that’s ground that can’t really grow anything. If it’s worn with traffic, fast moving ground, it’s not growing ground. Surface level knowledge of God’s word will get snatched up every time by the evil one. Satan knows the life changing power of the Bible even more than you do – that’s why he continually tries to hinder you from really diving into it. He’s perfectly fine with you keeping it on the surface, speed reading to check a box, and never have it actually grow in your life. Life doesn’t change on the soil of the busy path. The seed never changes. The Sower never changes. The harvest is determined by the soil. ————— Soil #2: The Rocky Ground Verses 20-21, “As for what was sown on rocky ground, this is the one who hears the word and immediately receives it with joy, yet he has no root in himself, but endures for a while, and when tribulation or persecution arises on account of the word, immediately he falls away.” Rocky soil is shallow dirt mixed in with rocks. This little bit of soil warms quickly with the sun and the rocks, creating fast growth of the new seed, but it simply won’t last. The rocks keep the seed from ever growing roots. While it sprouts up fast, the first hard rain will wash it right out. That can be us. We can get all excited about what God says to us, we can be all gung ho in the beginning, convinced we’re going to really do it this time, but as soon as life gets hard and the storms hit, we just get washed right out. Life hits and we’re out – why? Because our soil was rocky and allowed for no permanent growth. Everything was temporary and short lived. Have you noticed how you get excited fast but fizzle? That’s rocky ground. There’s ground work to be done. The seed never changes. The Sower never changes. The harvest is determined by the soil. ————— Soil #3: Thorns Verse 22, “As for what was sown among thorns, this is the one who hears the word, but the cares of the world and the deceitfulness of riches choke the word, and it proves unfruitful.” Notice something. The seed actually grows here. This isn’t the path where nothing happens. This isn’t the rocky soil where it dies immediately. The plant starts growing, it just never produces what it was created to produce. Why? Because something else is growing right beside it. Jesus says the thorns are “the cares of the world and the deceitfulness of riches.” I don’t know about you, but I don’t have to plant weeds. Have you ever noticed that? You can spend all weekend pulling weeds out of your flower beds, and two weeks later they’re back like they own the place. You never planted them. You never watered them. You never invited them. They just showed up. Our hearts work the same way. Nobody wakes up and says, “Today I’d really like to become anxious.” Nobody decides, “I’m going to slowly make my job my identity.” Nobody plans to let social media steal their contentment. The weeds just grow. The bills. The schedules. The kids. The comparisons. The endless to-do lists. The pursuit of more. The fear of not having enough. The pressure to keep everyone happy. None of these things may be sinful by themselves… But together they quietly choke what God is trying to grow. Notice Jesus didn’t say the thorns killed the believer. He said they made them unfruitful. You can know Jesus, love Jesus, go to church, read your Bible… And still have a life where God’s Word never reaches its full potential because everything else is competing for your attention. Maybe today isn’t about planting more seed. Maybe it’s about pulling weeds. Sometimes growth doesn’t require adding one more Bible study. Sometimes it requires removing what has been choking the life out of the one you’re already doing. The seed never changes. The Sower never changes. The harvest is determined by the soil. —————— Soil #4: The Good Soil Verse 23, “As for what was sown on good soil, this is the one who hears the word and understands it. He indeed bears fruit and yields, in one case a hundredfold, in another sixty, and in another thirty.” This is beautiful. Notice Jesus doesn’t say good soil is perfect soil. He simply says it receives the seed. It welcomes it. It protects it. It gives it room. It lets it sink deep. It keeps coming back day after day. And eventually… Fruit. That’s God’s goal. Not information. Transformation. God isn’t trying to make you a Bible trivia champion. He’s trying to make you look more like Jesus. Fruit takes time. An apple tree doesn’t apologize because it didn’t produce apples the week after it was planted. Growth is slow. Roots grow before fruit shows. Sometimes you’ll wonder if anything is happening at all. Keep showing up. Keep reading. Keep praying. Keep obeying. The roots are growing even when you can’t see them. And one day the fruit everyone sees will simply be the evidence of what God has been growing underground all along. So today… Which soil are you? Actually… That’s the wrong question. The better question is… Which soil is your heart today? Maybe today you’ve been living on the busy path. God’s Word has stayed on the surface because you’ve been rushing from one thing to the next. Maybe today your heart is rocky. You love the excitement of following Jesus until life gets hard. Maybe today you’ve got weeds. Not terrible sins. Just too many things competing for your heart. Or maybe… By God’s grace… Your heart is becoming good soil. Not perfect. Just open. Soft. Hungry. Ready. Here’s the best news of this whole parable: Soil can change. A hard path can be broken up. Rocks can be removed. Thorns can be pulled. The condition of your heart today does not have to be the condition of your heart tomorrow. So before you close your Bible today, don’t just ask, “What did I learn?” Ask, “God, what kind of soil is my heart today… and what do You want to do with it?” Because the seed never changes. The Sower never changes. But when the soil changes… Everything changes. “Lord, soften whatever has become hard. Remove whatever is keeping me shallow. Pull whatever is choking my growth. Make my heart good soil so your word doesn’t just inform me – it transforms me.” Follow Pamela on Instagram – https://instagram.com/headmamapamela Or Facebook – https://www.facebook.com/pamela.crim Find out more about BIG Life – http://biglifehq.com

What "weeds" do you find yourself continuously battling in your life?  In this week's message, Pastor Jim Ramos dives into the critical steps of identifying and removing the "weeds" that stop us from living a life full of purpose and growth. Using wisdom from Galatians 5 and the Parable of the Sower in Matthew 13, he discusses how to aggressively root out sin and intentionally plant seeds that lead to a fruitful, God-honoring life. This is a reboot of a message from The MAG, The McMinnville Area Gathering for men in McMinnville, Oregon. Want to protect your marriage? Get our free ebook: 7 Guardrails to Protect Your Marriage Before It's Too Late. https://meninthearena.org/pages/7-marriage-guardrails  Has Men in the Arena helped you make a change in your life, small or large? We want to hear your impact story! https://meninthearena.org/pages/hero-stories  You can start a ministry to father the fatherless in your church! Learn how with our sponsor, Kids Outdoor Zone at https://kidsoutdoorzone.com/arena.

Are you a conservative country folk, or are you a born-again Christian?In this urgent Sunday message, Coach Shelby dives into Ezekiel Chapter 9 to deliver a sober warning to the modern church. When judgment came upon Jerusalem, six executioners were dispatched, but a seventh man dressed in linen—a pre-incarnate appearance of Jesus—was commanded to go through the city first. His mission? Put a mark on the foreheads of everyone who sighs, weeps, and cries over the abominations occurring in their land.The harsh reality is that morality and conservative country values will not spend eternity with God. The best of man is still a stench in the nostrils of the Creator. It's not enough to be appalled by the downfall of our nation—we must grab hold of the horns of the altar, truly repent, and carry the Gospel into our communities without compromise. If you claim to love your family and neighbors, but you withhold the message of the cross to keep the peace, you aren't showing love—you're showing hatred. It's time to find out if you have the mark of the cross on your forehead or if you're just playing church.Video Chapters:0:00 — Introduction: Ezekiel 9 & The Executioners of Judgment0:33 — The Man in Linen: Placing the Mark on the Forehead0:54 — Conservative Values vs. Salvation: Why Morality Won't Save You1:41 — Do You Weep at the Altar? Real Repentance Over National Sin2:15 — From the Altar to the City: Setting Your Face Like a Flint3:09 — The Hebrew Mark: The Letter Tav, the X, and the Leaning Cross4:06 — "It Is Finished": The Cross as the End of the Matter5:07 — Love Disguised as Hate: Why Withholding Truth is Sin6:06 — Hating the Abomination: Exposing Selfies, Pride, and Cultural Idols7:04 — The Declining Numbers: Dissecting the Lie of Cultural Christianity7:42 — The 50/50 Delusion: Why Narrow is the Path and Few Find It8:46 — Are You the 10%? Giving God Your Entire Life9:18 — The Fruit Test: Where Are the 64% Talking About Jesus?9:49 — A Final Prayer & Warning: Pick Up Your Cross and Witness TodayKey Takeaways From This Message:Morality is Not Salvation: Being a hardworking, hay-hauling, country-living conservative makes you a decent neighbor, but it does not make you a child of God. Heaven is not populated by "good people"; it is populated by redeemed sinners who have repented at the altar.The Mark of the Tav: The mark placed on the foreheads in Ezekiel 9 was the Tav—the final letter of the Hebrew alphabet, historically shaped like a cross. The cross of Christ is the final word, the completion of redemption, and the mark of those who are set apart for the Lord.Exposing Cultural Christianity: While public surveys claim that over 60% of Americans are "Christian," reality tells a different story. If 6 out of 10 people were truly born again, you couldn't walk into a store without encountering the Spirit of God. Scripturally, the path to life is narrow, and few find it—stop relying on crowd numbers and make your calling sure.Sighing and Crying Over Sin: God explicitly marked those who felt deep, spiritual grief over the abominations in their city. A lukewarm, passive attitude toward rebellion and false grace is an indicator of an unregenerate heart.Scriptures Referenced in This Episode:Ezekiel 9 — The marking of those who grieve over abomination and the judgment of the city.Luke 9:23 — Denying yourself, taking up your cross daily, and following Christ.Matthew 7:13-14 — The wide gate that leads to destruction vs. the narrow path to life.Mark 4 — The Parable of the Sower and the seed on different grounds.If this video stirred your spirit, don't keep quiet about it. Subscribe, leave a comment, and share this warning with someone who needs a wake-up call today. Take up your cross, get behind the Word, and be a real witness in Jesus' name!#WordTime #CoachForChrist #Ezekiel9 #BiblicalWarning #Repentance #TheCross #NarrowPath #TrueDiscipleship #BeTheChurch

Have you ever wished God would explain why you're going through something? You don't always need a new word from God — sometimes you need to remember the one He's already spoken. If you've been looking for peace, clarity, or confidence in a difficult season, discover how God's Word can help you trust Him even before you have all the answers. If you've just made a decision for Christ, please respond HERE: http://ele.vc/tIepfr Scripture References: Mark 4, verses 33-41 – Jesus teaches from boat then calms storm Mark 4, verse 1 – Jesus teaches crowd from a boat Mark 5, verses 1-2 – Jesus arrives at region of Gerasenes Additional Scriptures Referenced: Mark 4, verses 30-32 – Mustard seed grows into large plant Mark 4, verses 3-20 – Sower's seed falls on various soils Romans 10, verse 17 – Faith comes by hearing God's word Romans 8, verses 1-2 – No condemnation for those in Christ 1 John 1, verse 9 – Confessing sins brings forgiveness and cleansing Jonah 1, verses 4-6 – Jonah slept during storm on ship

Have you ever wished God would explain why you're going through something? You don't always need a new word from God — sometimes you need to remember the one He's already spoken. If you've been looking for peace, clarity, or confidence in a difficult season, discover how God's Word can help you trust Him even before you have all the answers. If you've just made a decision for Christ, please respond HERE: http://ele.vc/tIepfr Scripture References: Mark 4, verses 33-41 – Jesus teaches from boat then calms storm Mark 4, verse 1 – Jesus teaches crowd from a boat Mark 5, verses 1-2 – Jesus arrives at region of Gerasenes Additional Scriptures Referenced: Mark 4, verses 30-32 – Mustard seed grows into large plant Mark 4, verses 3-20 – Sower's seed falls on various soils Romans 10, verse 17 – Faith comes by hearing God's word Romans 8, verses 1-2 – No condemnation for those in Christ 1 John 1, verse 9 – Confessing sins brings forgiveness and cleansing Jonah 1, verses 4-6 – Jonah slept during storm on ship

Ever feel resentful when someone else gets a break you had to earn the hard way? This episode digs into why rest, time, and success can feel like a competition — and why that instinct might be lying to us. Pastor Heidi uses a 2,000-year-old story about day laborers getting paid unfairly (or so it seems) alongside Octavia Butler's Parable of the Sower to unpack how scarcity gets wired into our brains — and our systems. She doesn't stop at "be more generous," either; she pushes into a sharper question: what happens when generosity lets unfair systems off the hook? Expect a genuinely surprising turn partway through. By the end, you'll walk away with one small, doable practice for noticing abundance in your own life — no prior Bible knowledge required, no guilt trip attached.

What if the biggest issue in your marriage isn't the latest argument, but the soil underneath it? We're David and Tracy Sellers, and we take Jesus' Parable of the Sower in Mark 4 and apply it straight to real-life marriage: the unseen heart posture and relationship culture that decides whether God's Word gets stolen, withers under stress, gets choked by thorns, or grows into a harvest.We talk about what “marriage soil” looks like on a normal Tuesday: how you can often tell the condition of the ground by the fruit coming out of your home, your tone, your patience, and your ability to reconnect. We also name the rocks and weeds that block growth independence, dishonesty, bitterness, unforgiveness, pride, disunity and the quieter thorns of worries, wealth pressure, and the constant pull of “other things” that steal attention from your spouse.Then we get practical with five steps to cultivate good soil with the Holy Spirit's help: get your heart ready, let the seed of Scripture be planted daily, water those seeds by rooting yourself in God's steady supply, stay in the light with honesty before the Lord, and dig out the weeds and rocks of sin before they choke what's tender. We even imagine what a 30x, 60x, 100x harvest of peace, gentleness, and love could look like in an ordinary household.If you want a biblically healthy marriage with deeper roots and lasting fruit, press play, share this with a friend who needs hope, and subscribe for more. After you listen, leave a review and tell us: which “soil” best describes your marriage right now?Support the showFor episode transcripts, click HERE.For more marriage encouragement, visit: www.VowsToKeep.com | V2K Blog | Marriage Counseling | Insta | FBApple Podcast listener? Would you consider leaving us a review, as this helps more couple's to find our resources?! Leave your review HERE.

Have you ever wished God would explain why you're going through something? You don't always need a new word from God — sometimes you need to remember the one He's already spoken. If you've been looking for peace, clarity, or confidence in a difficult season, discover how God's Word can help you trust Him even before you have all the answers. If you’ve just made a decision for Christ, please respond HERE: http://ele.vc/tIepfr Scripture References:Mark 4, verses 33-41 – Jesus teaches from boat then calms stormMark 4, verse 1 – Jesus teaches crowd from a boatMark 5, verses 1-2 – Jesus arrives at region of Gerasenes Additional Scriptures Referenced:Mark 4, verses 30-32 – Mustard seed grows into large plantMark 4, verses 3-20 – Sower's seed falls on various soilsRomans 10, verse 17 – Faith comes by hearing God's wordRomans 8, verses 1-2 – No condemnation for those in Christ1 John 1, verse 9 – Confessing sins brings forgiveness and cleansingJonah 1, verses 4-6 – Jonah slept during storm on shipSee omnystudio.com/listener for privacy information.

In this week's Ears to Hear message, we explore Jesus' parable of the sower and consider what kind of soil our hearts have become. As God's Word is faithfully scattered, we're reminded that lasting fruit doesn't come from striving harder but from allowing Him to transform our hearts. Join us as we discover how God prepares us to receive His truth and produce a life that reflects His kingdom.

Preparing the Heart to Receive God's Word The Homily reflects on Jesus' explanation of the Parable of the Sower, . . . . . . drawing attention to the different places where the seed falls: the path, rocky ground, thorns, and fertile soil. While a careful farmer would sow only on good soil, God generously scatters His grace upon everyone without discrimination. This reveals God's boundless love and mercy, inviting believers to imitate His generosity rather than being selective in whom they love or serve. The preacher emphasizes that hearing God's Word is not enough; it must be understood, welcomed with humility, and allowed to take deep root. Echoing the words of St. Jerome, “Ignorance of Scripture is ignorance of Christ,” he encourages continual engagement with Scripture, reminding listeners that God's Word is “living and active,” always revealing new insights regardless of how many times it has been heard. The Homily further explains that shallow enthusiasm cannot sustain faith when trials arise, nor can faith flourish when worldly anxieties and the pursuit of riches choke God's Word. Lasting spiritual growth requires prayer, participation in the faith community, devotion to the Rosary, Eucharistic Adoration, and perseverance through suffering. Those who cultivate fertile hearts bear the fruits of patience, trust, and love. The preacher concludes by presenting St. Charbel as a model disciple whose humility, deep prayer life, and profound devotion to the Blessed Virgin Mary enabled him to receive God's Word, nurture it faithfully, and bear abundant spiritual fruit. We are likewise called not merely to hear the Gospel but to live it so that their lives become a witness to Christ. Hear more within this Meditation Media. Listen to: Preparing the Heart to Receive God's Word ------------------------------------------------------------------ Art Work Parable of the Sower: Dutch Painter: Pieter Bruegel the Elder:  1557 A Sower went out to sow. The painting depicts a farmer scattering seed across a field. On the left, thorny bushes threaten to overtake the grain. Nearby, rocky ground offers quick growth but little endurance. To the right, further down the hill, the seed falls on fertile soil. Across the river, a crowd gathers to hear the teachings of Jesus. The painting was inspired by a trip to the mountains the artist took just before creating this piece. ------------------------------------------------------------------ Gospel: Matthew 13:18-23 First Reading: Jeremiah 3:14-17

You can learn:Why every thought, habit, & decision is shaping the person you are becomingHow parents, culture, institutions, algorithms, & the crowd plant seedsWhy Nietzsche, Kierkegaard, Dostoevsky, & Jesus all ask where our values come from—not just what they areHow the Parable of the Weeds reveals that both good & evil begin as small, almost invisible seedsWhy temptation always reveals the immediate reward while concealing the person it is slowly shaping you intoIf the Parable of the Sower asks, "What kind of heart receives truth?" the Parable of the Weeds asks a deeper question: What are you becoming? In this episode of Autism & the Structure of Reality, we explore how every thought, habit, value, and repeated choice shapes the person we become from Kierkegaard, Nietzsche, Dostoevsky, psychology, neuroscience, and the teachings of Jesus. We examine how families, culture, institutions, and the crowd plant seeds that quietly shape our lives. The Parable of the Weeds reveals both good and evil begin as small seeds while temptation offers immediate rewards but conceals the destination. The question is not simply Who am I? but What am I growing into, and who planted the seeds shaping my life?Elevate How You Navigate with Len & a free call https://elevatehowyounavigate.comMAYU Water, use "autism" for 10% off at https://mayuwater.comDaylight Computer Company, use "autism" for $50 off at https://buy.daylightcomputer.com/autismDaylight Kids (!!!) https://kids.daylightcomputer.com/autism ‪Chroma Light Devices, use "autism" for 10% discount at https://getchroma.co/?ref=autism00:00 MAYU Water, Daylight Computer & Daylight Kids, Chroma Light Devices, & Len Arcuri Autism Coaching05:14 The Parable of the Weeds; What Are You Growing Into?07:08 We Are Always Becoming; Every Thought Is a Vote for Your Future Self09:14 Who Planted the Seeds?; Parents, Culture & Algorithms11:11 Nietzsche & Kierkegaard; Did You Choose Your Values?13:06 The Crowd, The System & Becoming Someone Else15:25 Seeds Become Civilizations; How Good and Evil Spread16:22 The Sower vs. The Weeds; Two Seeds, Two Kingdoms18:34 Good and Evil Both Grow; The Battle for the Human Heart20:20 What Does the Kingdom of Darkness Offer?22:04 Temptation, Immediate Reward & Hidden Destinations24:04 Crime and Punishment; Raskolnikov and Pulling Up the Wheat26:26 Every Choice Forms the Self; We Become What We Practice28:00 Final Thoughts; Growing into the Person You Are BecomingX: https://x.com/rps47586YT: https://www.youtube.com/@FromTheSpectrumemail: info.fromthespectrum@gmail.com

Jason Whitlock confronts the hidden price of career greatness after the tragedy involving Eric Bieniemy's family and Ryan Clark's tearful confession about losing his ESPN job. In this raw, personal Harmony monologue, Jason admits how chasing fame as a sports writer — Oprah, the Scripps Howard Award, Fox Sports, ESPN — left him empty and haunted by the family he never built. Through the redemption stories of Josh and Dante, he asks the question from Mark 8:36: what does it profit a man to gain the world and lose his soul? ➢ Show Outline 00:00 - Eric Bieniemy's Family Tragedy and the Cost of Ambition 02:12 - Ryan Clark's Confession: What He Sacrificed for Career 04:16 - Jason's Own Journey Chasing Worldly Success 06:20 - The Greatest Satisfaction: Mentoring Josh and Dante 08:34 - Regret, Family, and the Message That It's Never Too Late 09:48 - Empathy vs. Accountability: Adam and the Men's Standard 11:32 - Drive, Priorities, and Results at Different Life Stages 15:13 - Constraints: Putting Family in the Driver's Seat 17:13 - Ecclesiastes and the Danger of Public Success, Private Failure 21:17 - The Racial Spin: Career Success for the Community 25:42 - Impact Without Public Credit: The Silent Majority 29:17 - The Parable of the Sower and Sowing Seeds of Purpose ➢ Follow Our GUESTS https://www.youtube.com/@DreAllDay https://www.youtube.com/@AnthonyWalker1 https://x.com/VirgilWalker ➢ Subscribe to Jason's other channel https://www.youtube.com/JasonWhitlock?sub_confirmation=1 https://www.youtube.com/@JasonWhitlockHarmony?sub_confirmation=1 https://www.youtube.com/@JasonWhitlockBYOG?sub_confirmation=1 https://www.youtube.com/@JasonWhitlockClips?sub_confirmation=1 ➢ Connect with Jason on Social Media:  https://x.com/JasonWhitlock  https://www.instagram.com/realjasonwhitlock/ https://www.facebook.com/jasonwhitlock ➢ Send Jason an Email FearlessBlazeShow@gmail.com ➢ Support The Blaze Visit https://TheBlaze.com. Explore the all-new ad-free experience and see for yourself how we're standing up against suppression and prioritizing independent journalism. Support Conservative Voices! Subscribe to BlazeTV at https://www.fearlessmission.com and get $20 off your yearly subscription. Learn more about your ad choices. Visit megaphone.fm/adchoices

In this episode of More Faith, More Life, Steve Gray examines the Parable of the Sower in Matthew 13 and points out a difficult truth: three out of the four types of soil hear the Word but never produce anything from it. The Word is either snatched away, scorched by hardship, or choked out by the cares of life. The problem is not simply whether someone attends church or believes in God. The real question is whether the Word is taking root and producing something in their life.Steve challenges the consumer mindset that has shaped much of modern Christianity. Many people come to God asking what they can receive, but the Kingdom calls people to serve, sacrifice, give, and produce. Good soil does more than hear the Word. It holds onto it, acts on it, and produces a harvest. When God finds someone who will faithfully produce with what they have been given, He can trust them with more.Key Takeaways:Steve Gray discusses the Parable of the Sower and illustrates how only one out of four people truly embrace and produce from the Word of God.The episode critiques the consumer mindset prevalent in modern Christian communities and encourages a shift towards production and contribution.Steve highlights the importance of understanding the Kingdom of God and being proactive in spiritual development and service.He calls for listeners to assess their readiness to be a producer in their faith journey, not just a consumer.The episode challenges listeners to turn spiritual teachings into action, fostering personal growth and contribution to the community.Looking for more? Join our More Faith More Life community: https://morefaithmorelife.com

Today's Bible Verse: "A farmer went out to sow his seed. As he was scattering the seed, some fell along the path; it was trampled on, and the birds ate it up. Some fell on rocky ground, and when it came up, the plants withered because they had no moisture." — Luke 8:5–6 (NIV) The Parable of the Sower is one of Jesus' most familiar teachings, yet its message is just as challenging today as it was for His first listeners. At first glance, the story seems to be about a farmer and his seed. But Jesus uses this simple illustration to reveal a much deeper truth about the condition of our hearts and how we respond to God's Word. Not every seed takes root because not every heart is prepared to receive it. Some people hear God's truth but quickly dismiss it. Others receive it with excitement, only to fall away when life becomes difficult. Jesus invites us to look beyond the surface and ask an important question: What kind of soil is my heart? Want to listen without ads? Become a BibleStudyTools.com PLUS Member today: https://www.biblestudytools.com/subscribe/ Looking for a peaceful way to end your day? Listen to "Your Nightly Scripture" to end your day with God's word MEET YOUR HOST: Dr. Kyle Norman at https://www.lifeaudio.com/your-daily-bible-verse/ The Reverend Dr. Kyle Norman is the Rector of St. Paul’s Cathedral, located in Kamloops BC, Canada. He holds a doctorate in Spiritual formation and is a sought-after writer, speaker, and retreat leader. His writing can be found at Christianity.com, crosswalk.com, ibelieve.com, Renovare Canada, and many others. Rev. Norman has 20 years of pastoral experience, and his ministry focuses on helping people overcome times of spiritual discouragement.Find more from Rev. Norman at revkylenorman.ca Discover more Christian podcasts at lifeaudio.com and inquire about advertising opportunities at lifeaudio.com/contact-us.

What if trusting life doesn't mean trusting that everything will become stable, coherent, or reassuring? In this episode, Vanessa explores change as both a spiritual and psychological problem: why we confuse trust with continuity, why change can feel like abandonment, and what it means to stay in relationship with reality as it keeps moving. Through Octavia Butler's “God is Change,” Heraclitus, Buddhist impermanence, process theology, attachment theory, meaning-making research, and Jungian transformation, we look at the grief and freedom of releasing the fantasy that life's job is to preserve the forms we love. Trust is not certainty that everything will work out; it is the willingness to remain present with what is real as it changes form.For educational purposes only. This isn't therapy.Join the ICA Summit → https://www.vanessabennett.com/ica-summitReference Links:Octavia Butler — Parable of the Sower / EarthseedUse for: “God is Change,” Earthseed, and the idea that change is the central theological principle in Parable of the Sower.Link: https://www.octaviabutler.com/the-booksNote: Use this as the primary author/book reference for Octavia Butler and Parable of the Sower.Earthseed / “God Is Change”Use for: Earthseed's core principle that God is Change and the related idea that God can be shaped.Link: https://godischange.org/shape-god/Note: Useful accessible reference for the Earthseed language. If quoting directly, confirm wording against the text of Parable of the Sower.Heraclitus — Flux / River FragmentUse for: Heraclitus's idea that reality is in flux, often summarized through the river fragment.Link: https://iep.utm.edu/heraclit/Note: The Internet Encyclopedia of Philosophy is a reliable philosophy reference for Heraclitus and the doctrine of flux.Attachment Theory OverviewUse for: Secure attachment as a reliable base for exploration, regulation, and return.Link: https://pmc.ncbi.nlm.nih.gov/articles/PMC4085672/Note: Broad overview of attachment theory, including Bowlby and Ainsworth.Intolerance of UncertaintyUse for: Uncertainty as a transdiagnostic process associated with anxiety, worry, rigidity, avoidance, and distress.Link: https://pmc.ncbi.nlm.nih.gov/articles/PMC4204511/Note: Useful research review on intolerance of uncertainty and its role across anxiety and related conditions.Crystal Park — Meaning-Making After Stressful EventsUse for: Stressful events disrupting global beliefs/goals and the process of meaning-making after rupture.Link: https://pubmed.ncbi.nlm.nih.gov/20192563/Note: Crystal L. Park's 2010 review on meaning-making and adjustment to stressful life events.Buddhist Impermanence / AniccaUse for: Impermanence as one of the three marks of existence in Buddhist philosophy.Link: https://www.bps.lk/olib/wh/wh186_Nyanaponika-etal_Three-Basic-Facts-of-Existence--I-Anicca.htmlNote: Buddhist Publication Society resource on anicca / impermanence.Three Marks of ExistenceUse for: Impermanence, suffering/unsatisfactoriness, and non-self as core Buddhist teachings.Link: https://www.britannica.com/topic/aniccaNote: Accessible reference for anicca as impermanence in Buddhist thought.Alfred North Whitehead — Process Theology / “Fellow-Sufferer Who Understands”Use for: Process theology and God as relationally present within the becoming of the world.Link: https://processandfaith.org/becoming-christ-like-heathens/Note: This page quotes Whitehead's famous phrase from Process and Reality: “God is the great companion—the fellow-sufferer who understands.”Process Theology OverviewUse for: General overview of process theology and Whitehead's influence.Link: https://iep.utm.edu/processp/Note: Internet Encyclopedia of Philosophy overview of process philosophy/theology.C. G. Jung — Symbols of TransformationUse for: Jungian transformation, symbolic death, dissolution, renewal, and the psychological meaning of transformation symbols.Link: https://iaap.org/resources/academic-resources/collected-works-abstracts/volume-5-symbols-transformation/Note: IAAP summary of Jung's Collected Works, Volume 5: Symbols of Transformation.James Hollis — The Provisional Life / The Middle PassageUse for: The “provisional life,” the placeholder self, and midlife/disruptive transitions exposing lives built around adaptation rather than truth.Link: https://jameshollis.net/project/the-middle-passage/Note: Use as a general reference for Hollis's work on midlife passage and the provisional life. If using the exact phrase “provisional life,” confirm against the relevant Hollis text or audio.Spiritual Bypassing — John WelwoodUse for: Spiritual bypassing as using spiritual ideas/practices to avoid unresolved emotional issues, psychological wounds, or developmental tasks.Link: https://www.psychologytoday.com/us/blog/the-seekers-forum/202303/what-is-spiritual-bypassingNote: John Welwood coined the term spiritual bypassing; use this for accessible definition and background.Earthseed / “Shape God”Use for: Butler's idea that change can be consciously shaped rather than merely endured.Link: https://godischange.org/shape-god/Note: Include if show notes mention “Shape God” or conscious participation with change. Confirm any direct quote against Butler's novel.Octavia Butler / Parable of the Sower — Publisher PageUse for: Basic book reference for Parable of the Sower.Link: https://www.hachettebookgroup.com/titles/octavia-e-butler/parable-of-the-sower/9781538732182/Note: Publisher page for the book; good clean link for listeners.If you want to go deeper, check out the written companion on Substack and explore community + training at https://www.vanessaBennett.com.Additional ResourcesExplore: VanessaBennett.comBook: The Motherhood MythCommunity: Inner Compass CollectiveTraining: Inner Compass AcademyConnect with Inner CompassFollow on InstagramConnect with Vanessa Bennett:Follow on InstagramFollow on TikTokLearn more on SubstackConnect with Vanessa Bennett on LinkedInSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Joel has served as the lead pastor of Chapel Pointe since 2014. His passion for leadership is built on an uncompromising dedication to biblical principles and over twenty years of business leadership experience. He is also the founder and executive director of Be The Church, a movement to revitalize the local church through authentic leadership development. Joel holds a business degree from the University of Georgia and a Master of Divinity from Mercer University. He lives in the Grand Rapids area with his family.

Why do some believers grow deep roots while others fade out fast? Jesus answered that question 2,000 years ago in the Parable of the Sower. Turns out, spiritual growth isn’t one big decision—it’s thousands of small, daily choices. Bible or phone? Church or no church? Those choices add up, and they shape who you become. Pastor Greg Laurie walks us through the four kinds of hearts Jesus describes: Hardened, shallow, crowded, and fruitful. And he shares the real “golden key” to lasting spiritual growth. Notes: Luke 8 The Christian life is more than praying a prayer and getting “fire insurance.” It's following Jesus as your Savior and as your Lord. Life is one long string of choices. By not choosing spiritual growth, we choose spiritual decline. Deuteronomy 30:19 (NKJV)"I call heaven and earth as witnesses today against you, that I have set before you life and death, blessing and cursing; therefore choose life.” If you want to go forward as a Christian, you will. God has given us everything we need for spiritual growth and progress.2 Peter 1:3 Read Luke 8:11–15 (NLT) Which of these four soils represents you best?Only one out of four makes it. The job of the Sower is to throw the seed out far and wide. This type of sowing seed was known as “broadcasting.” Our job is to sow the seed of the word of God. God does the work of conversion. The Apostle Paul shows us how we each have a role to play.1 Corinthians 3:6–7 The only way to tell if someone is really a Christian is through the test of time. 1 John 2:19 (NLT)These people left our churches, but they never really belonged with us; otherwise they would have stayed with us. When they left, it proved that they did not belong with us. Prodigals come to faith, fall away, and return later. Some people have a weak beginning but a strong finish.That is better than a strong beginning and no finish. The Hardened HeartLuke 8:12 Mark 4:15 (NLT)“Only to have Satan come at once and take it away.” Whenever you share the gospel with people, expect satanic opposition. Every time you hear the gospel, your heart can get softer or harder. Shallow HeartsLuke 8:13 These are the hearers who seem to be converted but never get grounded in the faith. They are living on an emotional high and a state of spiritual euphoria. Perhaps they have experienced a supernatural touch from God. Faith that cannot be tested is faith that cannot be trusted. Christianity is Christ! “Christianity has not been tried and found wanting. It has been found difficult and left untried.”—G.K. Chesterton Some people are simply impulsive by nature.Some people fall away because they have built their faith on the wrong foundation. Some people fall away because of persecution. Mark 4:17 (NLT)But since they don't have deep roots, they don't last long. They fall away as soon as they have problems or are persecuted for believing God's word. 2 Timothy 3:12 (NKJV)Yes, and all who desire to live godly in Christ Jesus will suffer persecution. Some people fall away because unbelief set in, causing them to doubt God at the first emotional low. Infested HeartsLuke 8:14 Second best is often the worst enemy of the best. Excessive worry can crowd out spiritual growth.Mark 4:19 We live in a time when people are obsessed with extending their lives. God determines the length of our lives.Job 14:5 Fruitful HearersLuke 8:15 The golden key to spiritual growth is how you hear and respond to God’s word. Mark 4:20 (NLT)“Those who hear and accept God's word.” The difference isn’t exposure to the word.It’s what the heart does once it lands. The Bible is everywhere, but it’s not in our hearts. The issue is not access. It’s appetite. Luke 12:48 (NIV)From everyone who has been given much, much will be demanded; and from the one who has been entrusted with much, much more will be asked. The hardest thing about studying the Bible is sitting down and opening it. Standing the test of time, finishing the spiritual life well, is not a mystery.It is maintaining a close and vibrant relationship with Christ. Read the Bible daily.Pray about things.Go to church regularly.Share your faith. — Become a Harvest Partner today and join us in knowing God and making Him known through media and large-scale evangelism, our mission of over 30 years. Explore more resources from Pastor Greg Laurie, including daily devotionals and blogs, designed to answer your spiritual questions and equip you to walk closely with Christ.Support the show: https://bit.ly/anbsupportSee omnystudio.com/listener for privacy information.

Why do some believers grow deep roots while others fade out fast? Jesus answered that question 2,000 years ago in the Parable of the Sower. Turns out, spiritual growth isn’t one big decision—it’s thousands of small, daily choices. Bible or phone? Church or no church? Those choices add up, and they shape who you become. Pastor Greg Laurie walks us through the four kinds of hearts Jesus describes: Hardened, shallow, crowded, and fruitful. And he shares the real “golden key” to lasting spiritual growth. Notes: Luke 8 The Christian life is more than praying a prayer and getting “fire insurance.” It's following Jesus as your Savior and as your Lord. Life is one long string of choices. By not choosing spiritual growth, we choose spiritual decline. Deuteronomy 30:19 (NKJV)"I call heaven and earth as witnesses today against you, that I have set before you life and death, blessing and cursing; therefore choose life.” If you want to go forward as a Christian, you will. God has given us everything we need for spiritual growth and progress.2 Peter 1:3 Read Luke 8:11–15 (NLT) Which of these four soils represents you best?Only one out of four makes it. The job of the Sower is to throw the seed out far and wide. This type of sowing seed was known as “broadcasting.” Our job is to sow the seed of the word of God. God does the work of conversion. The Apostle Paul shows us how we each have a role to play.1 Corinthians 3:6–7 The only way to tell if someone is really a Christian is through the test of time. 1 John 2:19 (NLT)These people left our churches, but they never really belonged with us; otherwise they would have stayed with us. When they left, it proved that they did not belong with us. Prodigals come to faith, fall away, and return later. Some people have a weak beginning but a strong finish.That is better than a strong beginning and no finish. The Hardened HeartLuke 8:12 Mark 4:15 (NLT)“Only to have Satan come at once and take it away.” Whenever you share the gospel with people, expect satanic opposition. Every time you hear the gospel, your heart can get softer or harder. Shallow HeartsLuke 8:13 These are the hearers who seem to be converted but never get grounded in the faith. They are living on an emotional high and a state of spiritual euphoria. Perhaps they have experienced a supernatural touch from God. Faith that cannot be tested is faith that cannot be trusted. Christianity is Christ! “Christianity has not been tried and found wanting. It has been found difficult and left untried.”—G.K. Chesterton Some people are simply impulsive by nature.Some people fall away because they have built their faith on the wrong foundation. Some people fall away because of persecution. Mark 4:17 (NLT)But since they don't have deep roots, they don't last long. They fall away as soon as they have problems or are persecuted for believing God's word. 2 Timothy 3:12 (NKJV)Yes, and all who desire to live godly in Christ Jesus will suffer persecution. Some people fall away because unbelief set in, causing them to doubt God at the first emotional low. Infested HeartsLuke 8:14 Second best is often the worst enemy of the best. Excessive worry can crowd out spiritual growth.Mark 4:19 We live in a time when people are obsessed with extending their lives. God determines the length of our lives.Job 14:5 Fruitful HearersLuke 8:15 The golden key to spiritual growth is how you hear and respond to God’s word. Mark 4:20 (NLT)“Those who hear and accept God's word.” The difference isn’t exposure to the word.It’s what the heart does once it lands. The Bible is everywhere, but it’s not in our hearts. The issue is not access. It’s appetite. Luke 12:48 (NIV)From everyone who has been given much, much will be demanded; and from the one who has been entrusted with much, much more will be asked. The hardest thing about studying the Bible is sitting down and opening it. Standing the test of time, finishing the spiritual life well, is not a mystery.It is maintaining a close and vibrant relationship with Christ. Read the Bible daily.Pray about things.Go to church regularly.Share your faith. — Become a Harvest Partner today and join us in knowing God and making Him known through media and large-scale evangelism, our mission of over 30 years. Explore more resources from Pastor Greg Laurie, including daily devotionals and blogs, designed to answer your spiritual questions and equip you to walk closely with Christ.Support the show: https://bit.ly/anbsupportSee omnystudio.com/listener for privacy information.

Read OnlineReceptive to the GospelJesus said to his disciples: “Hear the parable of the sower. The seed sown on the path is the one who hears the word of the Kingdom without understanding it, and the Evil One comes and steals away what was sown in his heart. The seed sown on rocky ground…” Matthew 13:18–20After preaching the Parable of the Sower to the crowds and then explaining to His close disciples (likely the Twelve) the purpose of parables, Jesus, in today's Gospel, offers them an interpretation of the parable. He speaks clearly and personally to them because they are open—their hearts are properly disposed to receive the truth.The parable reveals four kinds of hearts: hardened, shallow, distracted, and receptive. By presenting these four interior dispositions, with only one being ideal, Jesus shows that becoming receptive to the Word of God takes effort, humility, and grace. The first three types reflect a progression of deepening receptivity, but each falls short. The final type, the good soil, represents the goal to which all hearts are called.The first—represented by seed sown on the path—refers to those whose hearts are so hardened that God's Word cannot enter. Their ears hear the Word of God—as symbolized by the sower sowing seed on the path—but the soil of their hearts has been trampled by many sins and self-centered habits, so the seed cannot penetrate. As a result, they do not understand the Gospel, nor do they seek to understand. This might even refer to some who attend church, hearing the readings and the homily, yet remain unmoved by the Gospel.The second—represented by seed sown on rocky ground—refers to those whose hearts are shallow. They receive the Word of God with initial joy and enthusiasm, perhaps even with emotion and spiritual fervor. But that joy is not rooted in deep conviction or sustained by persevering faith. When trials come—when faith demands sacrifice, endurance, or courage—they quickly fall away, disillusioned. The root of divine truth never penetrates the deeper layers of the soul. These are those who like the idea of the Gospel but not the cost that comes with living it fully.The third—represented by seed sown among thorns—refers to those whose hearts are distracted. They welcome the Word of God and allow it to take root, but they simultaneously cling to worldly anxieties, attachments, and desires. The thorns—symbolizing wealth, comfort, ambition, and the cares of daily life—choke the Word so that it becomes fruitless. These are the souls who try to live both for God and for the world. They desire Heaven, but they also crave control, pleasure, or security on their own terms. In such soil, the Word struggles to grow and cannot bear lasting fruit.The final—represented by seed sown on rich soil—refers to those whose hearts are truly receptive. They not only hear the Word of God but understand it, welcome it, meditate on it, and allow it to transform their lives. This heart is open, humble, prayerful, and detached from worldly distractions. The Word penetrates deeply and becomes a source of abundant spiritual fruit—thirty, sixty, or a hundredfold. These are the saints-in-the-making: souls who, though not perfect, cooperate with grace and allow God's truth to sanctify them day by day.Reflect today on the progression revealed in this parable. How open is your heart to the Word of God? As a spiritual seed, God's Word is powerful. When received into a mind filled with faith, and a heart filled with hope and charity, the seed is nurtured and grows. As it grows, authentic transformation takes place. Good fruit becomes evident, and God does great things in and through this holy soul. See yourself on this journey, till the soil, and await God's Word as it is sown. Receive it with joy, and resolve to nourish that seed so that an abundance of good fruit may be borne from your life—thirty, sixty, or a hundredfold.My Divine Sower, You sow the seed of Truth generously and abundantly. You are always speaking to me, revealing Your Love and Your perfect Will, yet I am often hardhearted, shallow, or distracted. Please till the soil of my heart and make me receptive to all You reveal, so that my life may bear an abundance of good fruit for Your Kingdom. Jesus, I trust in You.Image:  The Sower, by James Tissot Source: Free RSS feed from catholic-daily-reflections.com — Copyright © 2026 My Catholic Life! Inc. All rights reserved. This content is provided solely for personal, non-commercial use. Redistribution, republication, or commercial use — including use within apps with advertising — is strictly prohibited without written permission.

Read OnlineLifting the Sacred VeilThe disciples approached Jesus and said, “Why do you speak to the crowd in parables?” He said to them in reply, “Because knowledge of the mysteries of the Kingdom of heaven has been granted to you, but to them it has not been granted. To anyone who has, more will be given and he will grow rich; from anyone who has not, even what he has will be taken away. This is why I speak to them in parables, because they look but do not see and hear but do not listen or understand.” Matthew 13:10–13Have you ever looked but failed to truly see? Or heard something without really listening or understanding? Jesus' words teach us that seeing is more than the use of our eyes, and listening is more than the mere act of hearing. The mysteries of the Kingdom are not grasped through sensory perception; they require a deeper interior awareness. Seeing, listening, and understanding demand a receptive heart—a heart attuned to grace.When the heart is attuned to grace, the mind becomes capable of perceiving life from God's perspective. This is the gift of Wisdom. Wisdom is the pinnacle of the intellectual gifts, perfecting knowledge, understanding, and counsel by ordering them toward divine truth. Thus, a person who truly sees and listens perceives, not just information, but God's Eternal Truth. The veil is lifted, and the mysteries of faith come into focus. This interior illumination produces peace, amazement, and a profound sense of gratitude.Parables are like sacred veils, at once concealing and revealing divine mysteries. For those who are humble, docile to the Holy Spirit, and eager for truth, parables become radiant windows into the heart of God. They are like floodgates, pouring divine light into the soul and drawing it to the very threshold of eternal mysteries. Does the floodgate of divine light pour truth into your mind and grace into your will?For the proud or indifferent, however, the veil remains drawn—but not without purpose. Jesus does not arbitrarily withhold the divine mysteries from those whose hearts are hardened. Rather, the parable, in veiling the truth, invites the soul to seek more deeply. It stirs a holy curiosity and awakens spiritual desire. It is as if Jesus presents a sacred gift, wrapped in a beautiful veil. He sets it down, says, “This is for you, but don't peek,” and then smiles and walks away. The hiddenness of the truth is not a rejection; it is an invitation.Even before this moment, Jesus had already begun to lift the veil. In the Parable of the Sower, just preceding today's Gospel, He cast seed upon the hearts of His listeners. Some received it attentively, understood it, and were filled with interior consolation as divine light shone within them. Others might have enjoyed the story and found it interesting, but failed to grasp its deeper meaning. Of these, Jesus quotes the prophet Isaiah, saying, in part: “Gross is the heart of this people, they will hardly hear with their ears, they have closed their eyes…” (Matthew 13:15).“Gross is the heart of this people…”—what a powerful statement. The Greek word translated here as “gross” is not condescending but descriptive. More literally, it means that the heart of the people “has become dull,” “has thickened,” or “has grown insensitive.” Jesus is not condemning; He is lamenting. And even in His lament, He does not give up hope. He continues to teach. He offers the Parable of the Sower, and then, after today's Gospel, teaches several more parables. Why? Because He is determined to sow the seed of His Word into every heart—no matter how hard the soil may be.Reflect today on the disposition of your own heart. Are you truly open to the deeper truths of God? Do you seek to understand, or are you content merely to hear? Ask the Lord to lift the sacred veil from your eyes and ears so that you may behold the mysteries of His Kingdom with clarity and awe. Let His Word penetrate your soul like seed falling on rich soil. And if you discover areas of dullness or resistance within, do not be discouraged. Christ continues to sow generously. All He asks is that you receive His Word with humility and allow it to take root.Lord of Eternal Truth, You desire to lift the veil and reveal to me the profound and glorious Mysteries of the Kingdom of Heaven. Please give me eyes to see, ears to hear, and a heart open to understanding. Flood me with the light of Your Truth and strengthen me to respond to that Truth with all my being. Jesus, I trust in You.  Image via Adobe StockSource: Free RSS feed from catholic-daily-reflections.com — Copyright © 2026 My Catholic Life! Inc. All rights reserved. This content is provided solely for personal, non-commercial use. Redistribution, republication, or commercial use — including use within apps with advertising — is strictly prohibited without written permission.

Saturday Daily Rosary - SPOKEN MALE VOICE with AMBIENT MUSIC by artist: Center of Attention  - Song Title: Fjalldrommar This week's collection of beautiful music welcomes you into a calm state of prayer as together, we offer up our intentions alongside this daily rosary. This rosary contains the joyful mysteries, recited on Mondays and Saturdays.  These mysteries focus on the Incarnation and Jesus' early life, with fruits including humility and love of neighbor. Join in the communion of saints in praying the rosary, as it connects you with the communal prayer of the universal Church and the saints throughout history, fostering a profound sense of spiritual solidarity.  The spoken portion of this rosary is 17 minutes, with extended music for additional meditation.  All music in this video is licensed thru Epidemic Sound Publishing. May this Rosary become a faithful companion to your prayer life. Additional prayer tools at www.rosarywristband.com 30 MINUTE TRADITIONAL ROSARY - JOYFUL SATURDAY - SPOKEN ONLY https://youtu.be/8NCv89Qk4Zw ROSARY - SPOKEN ONLY VERSION: Saturday - SPOKEN ONLY https://youtu.be/vv8l7xMAOmM MOST VIEWED SATURDAY ROSARY: Calm Music    https://youtu.be/ryTdYnt1eUI MOST VIEWED ONE HOUR ROSARY DEVOTION: Complete Rosary    https://youtu.be/rrNMRJ5oH-Q MOST VIEWED SLEEP ROSARY: 4 Hour Sleep Rosary    https://youtu.be/4a-uaEEJOF4 Consider a donation through PayPal to help us continue creating quality content:  https://www.paypal.com/cgi-bin/webscr?business=CHerrera720037%40gmail.com&cmd=_donations¤cy_code=USD&item_name=Donation+to+The+Communion+of+Saints&return=https%3A%2F%2Frosarywristband.com%2Fhome Blessings, Chris - The Communion of Saints Email: chris@rosarywristband.com Simply, easy and quick rosary prayers for everyday recitation and reflection.   This collection of Catholic rosary videos in english serve as a daily devotion and feature calm background music and nature soundscapes.   Choose from audio only or follow along video with all mysteries: Joyful, Sorrowful, Glorious and Luminous.  Listen before sleep or any time for renewed focus and peace. "Together we pray" Visit rosarywristband.com for comfortable one decade rosaries. #Rosary #JoyfulMysteries #CatholicMeditation #SaturdayRosary #todayrosary #todayrosaryinenglish 

Friday Rosary - SPOKEN MALE VOICE with AMBIENT MUSIC by artist: Center of Attention  - Song Title: Fjalldrommar This week's collection of beautiful music welcomes you into a calm state of prayer as together, we offer up our intentions alongside this daily rosary. This rosary contains the sorrowful mysteries, recited on Tuesdays and Fridays  These mysteries focus on Christ's Passion and death, with fruits like sorrow for sin and patience. Be a part of the communion of saints in praying the rosary, as it connects you with the communal prayer of the universal Church and the saints throughout history, fostering a profound sense of spiritual solidarity.  The spoken portion of this rosary is 17 minutes, with extended music for additional meditation.  All music in this video is licensed thru Epidemic Sound Publishing. May this Rosary become a faithful companion to your prayer life. Additional prayer tools at www.rosarywristband.com 30 MINUTE TRADITIONAL ROSARY - SORROWFUL FRIDAY - SPOKEN ONLY https://youtu.be/fZE1UwFbRE0 ROSARY - SPOKEN ONLY VERSION: Friday - SPOKEN ONLY https://youtu.be/KyCey-qH-lA MOST VIEWED FRIDAY ROSARY: Calm Music    https://youtu.be/tcryvk5IlmY MOST VIEWED ONE HOUR ROSARY DEVOTION: Complete Rosary    https://youtu.be/rrNMRJ5oH-Q MOST VIEWED SLEEP ROSARY: 4 Hour Sleep Rosary    https://youtu.be/4a-uaEEJOF4 Consider a donation through PayPal to help us continue creating quality content:  https://www.paypal.com/cgi-bin/webscr?business=CHerrera720037%40gmail.com&cmd=_donations¤cy_code=USD&item_name=Donation+to+The+Communion+of+Saints&return=https%3A%2F%2Frosarywristband.com%2Fhome Blessings, Chris - The Communion of Saints Email: chris@rosarywristband.com Simply, easy and quick rosary prayers for everyday recitation and reflection.   This collection of Catholic rosary videos in english serve as a daily devotion and feature calm background music and nature soundscapes.   Choose from audio only or follow along video with all mysteries: Joyful, Sorrowful, Glorious and Luminous.  Listen before sleep or any time for renewed focus and peace. "Together we pray" Visit rosarywristband.com for comfortable one decade rosaries. #Rosary #SorrowfulMysteries #CatholicMeditation #FridayRosary #todayrosary #todayrosaryinenglish