Podcasts about sower

In this thought-provoking episode, Cynthia Anderson and Tim Walker dive deep into the Parable of the Sower, uncovering its strategic relevance for today's Church. Tim, author of Sowing With Intent, challenges listeners to rethink how we measure success in ministry—moving beyond organizational growth to personal, relational multiplication. Together, they explore: How to identify gospel gaps and reach the least engaged. Why rapid addition isn't enough—and how to pursue rapid multiplication. The critical role of ordinary believers in fulfilling the Great Commission. The power of oikos—your natural relational network—in building authentic community. How Western independence and post-Covid isolation have created a unique opportunity for the Church to offer connection and unity. Practical ways to find Persons of Peace and build bridges into new relational spaces. A fresh framework for engaging the lost: See it, Seize it, Shape it.

Ogni Giovedì Doom Sower hosted by dj Jean Pierre dalle 21:00 alle 22:30 Every Thursday Doom Sower hosted by dj Jean Pierre from 09:00 pm to 10:30 pm (CET)

 I'm so excited to say that today's guest on the Great Women Artist Podcast is the esteemed curator, writer, broadcaster and cultural trailblazer, Ekow Eshun. Born in North-west London in 1968, Eshun has been at the forefront of creative culture for decades. Writing across subjects and presenting documentaries, Eshun has curated groundbreaking exhibitions. From the 2022 In the Black Fantastic, at the Hayward in London – to The Time Is Always Now, a study of the Black figure and its representation in contemporary art, that began at London's National Portrait Gallery, and has since travelled across the US. The author of multiple books: in 2006, he published his memoir: “Black Gold of the Sun: Searching for Home in England and Africa” an exploration of identity and race, that sees Eshun travelling through Ghana in search of his roots. And in 2024, The Strangers, a stunning work of creative nonfiction that tells the story of five pioneering Black men set against a vivid backdrop of art, culture, and resistance. So for this special episode we are going to deep dive into the women writers and artists who have influenced his life and career, including Morrison, the pioneering science fiction writer, Octavia E. Butler, Kenyan-American artist Wangechi Mutu, the Rotterdam based artist Ellen Gallagher, and photographer Liz Johnson Artur. Because, as Eshun himself says, “The great thing about working with artists is they don't walk a straight line or think along linear paths; they think in patterns, allowing us to approach long-established conversations from a novel perspective.” Octavia E. Butler (1947–2006) Hilary Mantel (1952–2022) Wangechi Mutu (b.1972) Ellen Gallagher (b.1965) Liz Johnson Artur (1964) Toni Morrison (1931–2019) Exhibitions mentioned: In the Black Fantastic, 2022, Hayward Gallery, London: https://www.southbankcentre.co.uk/venues/hayward-gallery/past-exhibitions/in-the-black-fantastic/ The Time Is Always Now, 2024-present, touring: https://www.npg.org.uk/whatson/exhibitions/2024/the-time-is-always-now The Clearing, space Un gallery, Tokyo, November 2025; https://www.artweektokyo.com/en/institution-gallery/space-un/ Books mentioned: Octavia Butler - Parable of the Sower (1993) https://www.waterstones.com/book/parable-of-the-sower/octavia-e-butler/9781472263667 Octavia Butler - XenoGenesis trilogy; Dawn (1987), Adulthood Rites (1988), and Imago (1989) https://www.octaviabutler.com/xenogenesis-series Hilary Mantel - The Wolf Hall trilogy; Wolf Hall (2009), Bring Up the Bodies (2012), and The Mirror & the Light (2020) https://www.waterstones.com/book/wolf-hall/hilary-mantel/9780008381691 Ekow Eshun - Black Gold of the Sun: Searching for Home in England and Africa (2006): https://www.waterstones.com/book/9780141010960?sv1=affiliate&sv_campaign_id=117976&awc=3787_1761656125_d069bd054bf50de1a9bfc45991a52d17&utm_source=117976&utm_medium=affiliate&utm_campaign=Penguin+Books Ekow Eshun - The Strangers (2024): https://www.waterstones.com/book/the-strangers/ekow-eshun/9780241990698 Herman Melville - Moby Dick (1851) https://www.waterstones.com/book/moby-dick/herman-melville/andrew-delbanco/9780142437247 Toni Morrison - Beloved (1987) https://www.waterstones.com/book/beloved/toni-morrison/9780099760115

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In this profound episode of the Reformed Brotherhood, Tony Arsenal and Jesse Schwamb delve deeply into the Parable of the Tares (Matthew 13:24-30), exploring its implications for Christian assurance. Building on their previous discussion, they examine how this parable speaks to the mixed nature of the visible church, the sovereignty of Christ over His kingdom, and most significantly, the doctrine of assurance. Through careful theological reflection, the hosts unpack how true believers can find solid ground for assurance not in their own works or fruit-checking, but in the promises of Christ and the testimony of the Holy Spirit. This episode offers both encouragement for those struggling with doubts and a sobering challenge to those resting in false assurance. Key Takeaways The Parable of the Tares teaches that the visible church will be mixed until the final judgment, containing both true believers (wheat) and false professors (tares) who may appear outwardly similar. True assurance is not based primarily on good works but on the promises of Christ, the inward testimony of the Holy Spirit, and the evidences of grace in our lives. False assurance is a real danger, as many who think they belong to Christ will discover at the final judgment that they never truly knew Him. The Westminster Confession of Faith (Chapter 18) provides a helpful framework for understanding biblical assurance as the proper possession of every Christian. Christ's role as the divine Master of the house (the world) and Lord of the angels is subtly yet powerfully affirmed in this parable, grounding our assurance in His sovereignty. Good works are the fruit of assurance, not its cause—when we are secure in our salvation, we are freed to serve Christ joyfully rather than anxiously trying to earn assurance. The final judgment will bring perfect clarity, revealing what was hidden and separating the wheat from the tares with divine precision that humans cannot achieve now. The Doctrine of Assurance: Reformed Understanding The Reformed tradition has always emphasized that believers can and should have assurance of their salvation—a conviction recovered during the Reformation in contrast to Rome's teaching. As Tony noted when reading from the Westminster Confession of Faith (Chapter 18), this assurance is "not a bare conjectural and probable persuasion grounded upon a fallible hope, but an infallible assurance of faith founded upon the divine truth of the promises of salvation." This assurance rests on three pillars: the promises of God in Scripture, the inward evidence of grace, and the testimony of the Holy Spirit witnessing with our spirit. What makes this understanding particularly comforting is that it shifts the foundation of assurance away from our performance to God's faithfulness. While self-examination has its place, the Reformed understanding recognizes that looking too intensely at our own hearts and works can lead either to despair or to false confidence. Instead, we're directed to look primarily to Christ and His finished work, finding in Him the anchor for our souls. The Problem of False Assurance One of the most sobering aspects of the Parable of the Tares is its implicit warning about false assurance. Just as the tares resemble wheat until maturity reveals their true nature, many professing Christians may outwardly appear to belong to Christ while inwardly remaining unregenerate. As Jesse observed, "The tares typically live under false assurance. They may attend church, confess belief, appear righteous, yet their hearts are unregenerate. Their faith is maybe historical, it's not saving, it could be intellectual, but it's not spiritual." This echoes Jesus' warning in Matthew 7 that many will say to Him, "Lord, Lord," but will hear the devastating response, "I never knew you." The parable teaches us that this self-deception is not always conscious hypocrisy but often the result of spiritual blindness. As Jesse noted, referencing Romans 1, Ephesians 4, and 1 Corinthians 2, the unregenerate are "not merely ignorant, they're blinded... to the spiritual truth by nature and by Satan." This understanding should prompt humble self-examination while simultaneously driving us to depend not on our own discernment but on Christ's perfect knowledge and saving work. Memorable Quotes "Assurance is the believer's arc where he sits Noah alike quiets and still in the midst of all distractions and destructions, commotions and confusions." - Thomas Brooks, quoted by Jesse Schwamb "When we are confessing, repenting, seeking like our status in Christ because of Christ, then we have confidence that we are in fact part of the children of God. When everything is stripped away from us and all we're crying out is only and completely and solely and unequivocally Jesus Christ, then I think we have great reason to understand that we should be confident in our assurance." - Jesse Schwamb "The sacrifice and the service that a husband performs for his wife, whom he loves and trusts and is committed to and knows that she's faithful and committed to him, that is not causing that faithfulness. It's not causing that trust and that love. It is the outcome and the outflow of it." - Tony Arsenal on how good works flow from assurance rather than cause it Resources Mentioned Scripture: Matthew 13:24-30, Matthew 7:21-23, Romans 1, Ephesians 4, 1 Corinthians 2, 2 Timothy 3:5 Westminster Confession of Faith: Chapter 18 "Of Assurance of Grace and Salvation" Thomas Brooks: "Precious Remedies Against Satan's Devices" YouTube Channel: My Wild Backyard Khan Academy: Educational resource recommended during "Affirmations and Denials" segment Full Transcript Jesse Schwamb: Welcome to episode 466 of the Reform the 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. We're going back to the farm again. Can't stop. Won't stop. Tony Arsenal: Yeah. Yeah. I'm stoked. [00:01:02] Discussion on the Parable of the Tears Tony Arsenal: The last week's discussion was interesting and I think, um, it's gonna be nice to sort of round it out and talk about some things you might not think about, uh, when you first read this parable. So I'm, I'm pretty excited. Jesse Schwamb: Oh, what a tease that is. So if you're wondering what Tony's talking about, we're hanging out. In Matthew 13, we are just really enjoying these teachings of Jesus. And they are shocking and they're challenging, and they're encouraging, and they're awesome, of course. And so we're gonna be finishing out the Parable of the Tears and you need to go back and listen to the previous conversation. This, this is all set up because we have some unfinished business. We didn't talk about the eschatological implications. We have this really big this, this matza ball hanging over us. So to speak, which was the, do the TAs in this parable even know that they are tarry, that they are the TAs? And so in this parable, the disciples learn that the kingdom itself, God's kingdom, the kingdom that Jesus is enumerating and explaining and bringing into being, they are learning that it's gonna be mixed in character. So that's correcting this expectation that the kingdom would be perfectly pure and would have, would evolve righteous rule over all of the unrighteous world. And so it's a little bit shocking that Jesus says, listen, they're gonna be. Tears within the wheats that is in the world, the seed that God himself, the sun has planted and that they're gonna exist side by side for a long time. And so we, they have to wait patiently and give ourselves to building up the wheats as the sons of the kingdom and be careful in their judgment, not to harm those who are believers. We covered a lot of that last week, but left so much unsaid we couldn't even fit it in. This is gonna be jam packed, so I'm gonna stop giving the tees instead start moving us into affirmations and denials. [00:02:45] Affirmations and Denials Jesse Schwamb: It's of course that time in our conversation where we either affirm with something really like or we think is undervalued or we deny against something that we don't really like or is a little overvalued. So as I usually say to you, Tony, what have you got for us? [00:03:00] YouTube Channel Recommendation: My Wild Backyard Tony Arsenal: I am affirming a YouTube channel. Um, I, I think the algorithm goes through these cycles where it wants me to learn about bugs and things because I get Okay, like videos about bugs. And so I'm, I'm interested. There's been this, uh, channel that's been coming up on my algorithm lately called My Wild Backyard, and it, it's a guy, he's like an entomologist. He seems like a, a like a legit academic, but what he does is he basically goes through and he talks about different bugs, creepy crawlies, looks at like snakes, all that kinds of stuff. It seems like his wheelhouse is the stuff that can kill you or hurt you pretty bad. Nice. But, um, it's interesting and it's. It's good educational content. It's, you know, it's not sensationalized, it's not, uh, it's not dramatized. Um, it's very real. There's occasionally an instance where he, he's not, sometimes he will intentionally get bit or stung by an, uh, by an animal to show you what it does. So he can experience and explain what he's experiencing. And sometimes he just accidentally gets bit or stung. And so those are some of the most interesting ones. So like, for example, just looking at his, his channel, his most recent, um, his most recent video is called The most venomous Desert Creatures in the US ranked the one previous was. The world's most terrifying arachni isn't a spider. And then previous to that was what happens if a giant centipede bites you? So it's interesting stuff. If you are one of those people that likes bugs and likes creepy crawlies and things, um, this is definitely the channel for you if you're not one of those people. I actually think this probably is the channel for you too. 'cause it kind of demystifies a lot of this stuff. Um. You know, for example, he, he will commonly point out that, um, spiders don't wanna bite you and they just wanna leave you alone. And, and as long as you leave them alone, even, even something like a black widow, which people are terrified of, and I think, right, rightfully so. I mean, they can be scary. Those can be scary bites. He'll, he'll handle those, no problem. And as long as he's not like putting downward pressure on them, uh, they have no interest in biting, they really just want to get away. So even seeing that kind of stuff, I think can help demystify and, and sort of, uh, make it a little bit easier. So my Wild Backyard, he can find it on YouTube. Um, he's safe for kids. He's not, he's not cussing even. I mean, I think occasionally when he gets bit on accident, you might, you know, you might have a beep here or there, but, um, he's not, he's not regularly swearing or things like that. And he does a pretty good job of adding that stuff out. Jesse Schwamb: What a great title for that, isn't it? This, yeah. Confluence of your backyard. That space that seems domesticated is also stealing its own. Right. Wild. And there's a be Yeah. Both those things coming together. Tony Arsenal: Yeah. Yeah. It, it's interesting stuff and it's really good. I mean, it's really compelling videography. He does a good job of taking good photos. You'll see insects that you usually won't see, or spiders you usually won't see. Um, so yeah, it's cool. Check it out. [00:05:51] Discussion on Spiders and Creepy Crawlies Jesse Schwamb: What are you, uh, yeah, I myself would like to become more comfortable with the arachni variety. If only be, I mean, I don't know. It's, it's a weird creature, so my instinct is to be like, kill them all. And then if I can't find them and I know they're around, then we just burn everything that we own. Tony Arsenal: Yeah. Jesse Schwamb: They just can't sink into the ground fast enough. Tony Arsenal: Yeah. There's something about the way they move, like their, their bodies don't move the way you would anticipate them to. Right. And it freaks, it just weirds out human sensibilities, so. Right. Jesse Schwamb: They're also like, I find them to be very surprising. Often. It's not kind of a, a very like, kind of measured welcome into your life. It's like you just go to get in the shower and there's a giant spider. Yeah. Oh yeah. Although I guess that spider, he's, he or she's probably like, whoa, where'd you come from? You know, like, yeah. He's like, I was just taking a Tony Arsenal: shower. You know what's interesting? Um, I saw another video was on a different channel, um, like common jumping spiders. Yeah. Which there are like hundreds of species of common jumping spiders. Jesse Schwamb: True. Tony Arsenal: Um, but spiders and jumping spiders specifically, actually you can form almost like a pet bond with, so like the, that jumping spider that like lives in your house and sees you every day. He, he probably knows who you are and is like, comfortable with you. And they've done studies that like you can actually domesticate jumping spiders, so they're not as foreign and alien as you might think. Although they certainly do look a little bit strange and weird. And the way their bodies move is almost designed to weird out people like it just the skinness, like the way their legs skitter and move it, it just is, it's, it triggers something very primal in us to That's wild. Be weirded out by it. Yeah. Jesse Schwamb: It's wild. I love it. That's a good, a affirmation. I'm definitely gonna check that out. I, any, anything? I really want to know what the, what like the terrifying arachni is. That's not a spider. Tony Arsenal: It's a, well, it's called a camel spider, but it's not really a spider. Oh, Jesse Schwamb: I know what you're talking about. That is kind of terrifying. Tony Arsenal: Yeah. They, they actually don't have any venom. Um, yeah. Check out the video. I mean, it, it was a good video. Um, but yeah, they're freaky looking and, um, but even that, like he was handling it No problem. Yeah. Like it wasn't, it wasn't aggressive with him once Wow. Once it figured out it wasn't, he wasn't trying to hurt him and, and that it couldn't eat him. Um, it, it just sort of like hung out until he let it go. So Jesse Schwamb: yeah, just be careful if you watch it one before bed or while in bed. Tony Arsenal: Yeah. Probably not right before bed. Yeah. You'll, you'll get the creepy crawlies all night. Jesse Schwamb: I love it. But there's something somewhat. Like invigorating about that isn't there? Like it's, it's kind of a natural, just like kind of holy respect for the world that God has created, that they're these features that are so different, so wild, so interesting and a little bit frightening, but in the sense that we just draw off from them because they're so different than what we are. Tony Arsenal: Yeah. Jesse Schwamb: And you know, again, there's places you would be happy to see them, but maybe your bathtub or like shooting out, like, you know, like where you live, the jumping spiders are legit and they will just pop out on you, you know? Yeah. You're just doing your own thing and then all of a sudden they're popping out. I think part of that is just that what, what gets me is like them just, you know, like I remember in my basement here, once one popped out from a rafter and then I was holding, happened to be holding up broom. My instinct just naturally was to hit it. I hit it with the broom and it went across the room and fell on an empty box and sounded like a silver dollar had hit the box. Like it was just a massive, I mean, again, like, it's like fish stories, like it's a massive spider. It was a big spider. Yeah. But you just don't expect to, to see that kind of thing. Or maybe, maybe I should, but anything that moves in that way, and again, like centipedes, man, forget it. We have those too, like in our basement. Like the long ones. Oh yeah. Yeah. That thing will come like squiggling down the wall at you, like eye level and you just wanna run up the stairs screaming like a little girl. Tony Arsenal: Yeah, you do run up the stairs screaming like a little girl. It's not that you want to, it's that usually you do. I don't mean like you specifically, although probably you specifically. Yeah. Oh yeah. Oh yeah. There's, yeah, you just react. Well, j Jesse enough freaking out. I mean, we're getting close to Halloween, so I suppose it's appropriate, but, uh, enough of that. What are you affirming or denying today? Jesse Schwamb: Once again, without like any coordination, mine is not unlike yours. I know you and I, we talk about the world in which we live, which God has created, and this lovely command, this ammunition to take dominion over that. And one of the things I appreciate about our conversations is I think you and I often have maybe not like a novel. Kinda perspective on that, but one that I don't hear talked about often and that is this idea of taking dominion over what it is possible to know and to appropriate, and then to apply onto wisdom. [00:10:27] Affirmation: Khan Academy Jesse Schwamb: And so my information is in that realm. It's another form of taking ownership of what's in the wild of knowledge that you can possess. And again, equal parts. What an amazing time to be alive. So I'm affirming with the website, Khan Academy, which I'm sure many are familiar with. And this website offers like. Thousands of hours. Uh, and materials of free instructional videos, practice exercises, quizzes, all these like really bespoke, personalized learning modules you can create for topics like math, science, computing, economics, history, art. I think it goes like even starting at like. Elementary age all the way up into like early college can help you study for things like the SAT, the LSAT AP courses, and I was revisiting it. I have an open account with them that I keep in love and I go back to it from time to time. And I was working on some stuff where I wanted to rehearse some knowledge in like the calculus space, do some things by hand, which I haven't done. And I was just like, I'm blown away at how good this stuff is. And it's all for free. I mean, you should donate if you. You get something from this because it's a nonprofit, but the fact that there are these amazing instructional videos out there that can help us get a better understanding of either things we already know and we can rehearse the knowledge or to learn something brand new essentially for free. But somebody's done all the hard work to curate a pedagogy for you. Honestly, this is incredible. So if you haven't looked at that website in a long time or maybe ever, and you might be thinking, what, what do I really wanna learn? Lemme tell you. There's a lot of interesting stuff there and it's so approachable and it's such a good website for teaching. And if you have children in particular, even if you're looking for help, either helping them with their own coursework or maybe to have like kind of a tutor on the side, this is so good. So I can't say enough good things recently about Khan Academy 'cause it's been so helpful to me and super fun to like just sit and have your own paced study and in the private and comfort of your own home or your desk at work or wherever it is that you need to learn it. To be able to have somebody teach you some things, to do a little practice exercises, and then to go on to the world and to apply the things you've learned. Ah, it's so good. Tony Arsenal: Nice. Yeah, I've, I've never done anything with Khan Academy. I'll have to check it out. There's, um, there's some skills of needing to brush up on, uh, at work that I am probably not gonna be able to find in my normal channels, so I'll have to see if there is anything going on there. Um, but yeah, that's, that's good stuff. And it's free. Love freestyle. It's, and of course, like Jesse Schwamb: things like this are legion. So whatever it is, whatever your discipline or your field of study or work is, there's probably something out there and, uh, might, I humbly maybe encourage you to, if you use something like that and it's funded by donations, it's worth giving, I think, because again, it's just an amazing opportunity to take dominion over the knowledge that God has placed into the world and then to use it for something. I mean, I suppose even if all it is is you just wanna learn more about, like for me, I, I find like the subjects of, of math and science, like just endlessly fascinating and like the computing section I was looking at, I, I don't know much about like programming per se, but there is such a beauty. Like these underlying principles, like the, the organization of the world and the first level principles of like physics for instance, are just like baffling in the most glorious kind of way. How they all come together. So having somebody like teach you at a very like simplistic level, but allow you to grasp those concepts makes you just appreciate it leads me to doxology a lot when I see these things. So in a weird way, it ends up becoming maybe not a weird way and the right way. It becomes worship as often as I'm sitting at my desk and working through like a practice problem on like, you know, partial differential equation or, or derivatives is what I was working on today. And ah, it's just so good. I don't know, maybe I'm the only one. I, it's not be super nerdy, but you, are you ever like at your desk studying something? And it might not be like theological per se, but you just have a moment where you're overcome with some kind of worship. Do you know what I'm talking about? Tony Arsenal: Yeah, I, um, this we're the nerdiest people on the planet, but let's Jesse Schwamb: do it. Um, Tony Arsenal: when I find a really fun, interesting. Uh, Excel formula and I can get it to work right. Uh, and it, and then it just like everything unlocks. Like, I feel like I've unlocked all the knowledge in the universe. Um, but yeah, I hear you like the, the Excel thing is, is interesting to me because, like, math is just the description. Like it's just the fabric of reality is just the way we describe reality. But the fact that we can do basically just take math and do all these amazing things with it, uh, in a spreadsheet is really, uh, drives me to praise. Like I said, that's super nerdy, but it is. Oh, you're speaking my language. Jesse Schwamb: I, we have never understood each other better than just this moment right now. We, we had some real talk and, uh, a real moment. Tony Arsenal: Yes. Welcome to the Reformed math cast. Jesse Schwamb: We're so glad that you're here. Tony Arsenal: Yes. We're not gonna do any one plus one plus one equals one kinds of heretical math in, up in here. Jesse Schwamb: No. Tony Arsenal: Well, Jesse, I have a feeling that, excuse me. Wow. Jesse Schwamb: We don't edit anything out. Listen, I'm choked up too. It's it, listen, love ones just so emotional. The moment Tony and I are having it. We're gonna try our best right now to pivot to go into this text, but it's, it's tough because we were just really having something, something special. You got, you got to see there. But thank you for trying to Tony Arsenal: cover for me for that big cough. Jesse Schwamb: This is like presuppositional editing. You know, we don't actually do anything in post. It's not ex anti editing. It's, it's literally presuppositional. [00:15:52] Theological Discussion on Assurance Jesse Schwamb: But to that end, we are in Matthew 13. This is the main course. This is the reason why we're here. There's lots of reasons to worship, and one of them is to come before and admire and love our God who has given us his specific revelation and this incredible teaching of his son. And that's why we're hanging out in Matthew 13. So let me read, because we have just a couple of really sentences here, this really short parable and that way it'll catch us up and then we can just launch right back into we're, we're basically like, we're already in the rocket. Like we're in the stratosphere. We're, we're taking it all the way now. So this is Matthew chapter 13. Come hang out here. It's in the 24th verse. And this is what we find written for us. This is the word of the Lord. He put another parable before them saying. The Kingdom of heaven may be compared to a man who sowed good seed in his field. But while his men were sleeping, his enemy came and sowed weeds among the weeds and went away. So when the plants came up and bore grain, then the weeds appeared also, and the servants of the master of the house came and said to him, master, did you not sow good seed in your field? How then does it have weeds? He said to them, an enemy has done this. So the servant said to him, then, do you want us to go and gather them? But he said, no less than gathering the weeds, you root up the weed along with them. Let both grow until the harvest. And at harvest time, I will tell the reapers, gather the weeds first and bind them in bundles to be burned, but to gather the wheat into my barn. Tony Arsenal: That's good stuff. That's good stuff. Um, you know, we, we covered most of. I don't know, what do you wanna call it? The first order reading of the parable last week. Jesse Schwamb: Right. Tony Arsenal: On one level, the parable, uh, as Christ explains it, uh, a little bit down further in the chapter is extremely straightforward. It's almost out, it's almost an allegory. Each, each element of the parable has a, a, a figure that it's representing. And the main purpose of the story is that the world and specifically the church, um, is going to be a mixed body until the last days, until the end of time. And so there's, there's the Sons of God or the Sons of the Kingdom, uh, and then there's the sons of the evil one. And we talked a lot about how. These two figures in the parable, the, the, the weeds or the tears? Um, tears is a better word because it's a specific kind of, uh, specific kind of weed that looks very much like wheat at its immature stages. Right. And you can't actually discern the difference readily, uh, until the weed and the wheat has grown up next to each other. Um, and so, so part of the parable is that. The, the sons of the kingdom and the sons of the enemy, or the sons of the evil one, they don't look all that different in their early stages. And it's not until the sort of end culmination of their lives and the end culmination of things that they're able to be discerned and then therefore, um, the, the sons of the devil are, are reaped and they go off to their eternal judgment and the sons of the kingdom are, uh, are harvested and they go off to their eternal reward. What we wanted to talk about, and part of the reason that we split this into two episodes. Is that we sort of found ourselves spiraling or spiraling around a question about, uh, sort of about assurance, right? And false assurance, true assurance. And there is an eschatological element to this parable that I, I think we probably should at least touch on as we we go through it. Um, but I wanted to just read, um, it's been a little while since we've read the Westminster Confession on the show. So I wanted to read a little bit from the Westminster Confession. Um, this is from chapter 18, which is called of assurance of grace and salvation. This is sort of the answer to Jesse's question. Do the, do the tears know their tears or, or could they possibly think that their wheat? So this is, uh, section one of chapter eight. It says, although hypocrites and other unregenerate men may vainly deceive themselves with false hopes and carnal presuppositions or presumptions of being in favor with God in the state of salvation. Which hope of their shall perish yet such as truly believe in the Lord Jesus and love him in sincerity, endeavoring to walk in all good conscience before him may in this life be certainly assured that they are in a state of grace and may rejoice in the hope of the glory of God, which hope shall never make them ashamed. And so we, in the reform tradition at least, which is where we find ourselves in the reform tradition, um, we would affirm that people can. Deceive themselves into believing that they're in proper relation with God. Jesse Schwamb: Right? Tony Arsenal: And so it's not the case that, uh, that the weeds always know they're weeds or think they're weeds. It's not even the case. And this was part of the parable. It's not even the case that the weeds can be easily distinguished even by themselves from, uh, from the weeds. So there is this call, uh, and this is a biblical call. There's a call to seek out assurance and to lay claim to it. That I think is, is worth talking about. But it's not as straightforward as simple proposition as like, yeah, I'm confident. Like it's not just like, right, it's not just mustering up confidence. There's more to it than that. So that's what I wanted to start with, with this parable is just maybe talking through that assurance. 'cause I, I would hate for us to go through this parable. And sort of leave people with maybe you're a weed and you don't know it. 'cause that's not right. That's not the biblical picture of assurance. Um, that's the, that's the Roman Catholic picture of assurance that like, yeah, there's no such thing as assurance and people might not realize, but assurance of salvation is actually one of the, one of the primary things that was recovered particularly by the Reformed in the Reformation. Um, and so I think we, we often sort of overlook it as maybe a secondary thing. Um, but it really is a significant doctrine, a significant feature of reformed theology. Jesse Schwamb: Yeah. I'm glad you said that because it is a, is a clear reminder. It's a clearing call as the performers put forth that it is. Under like the purview of the Christian to be able to claim the assurance by the blood of Christ in the application of the Holy Spirit in a way that's like fully orbed and fully stopped. So you can contrast that with, and really what was coming outta Catholicism or Rome at the time. And I was just speaking with a dear brother this past week who. Grew up in the Catholic church and he was recounting how his entire religious experience, even his entire relationship, if we can call it that in a kind of colloquial sense with God, was built around this sense of deep-seated guilt and lack of true performance, such that like assurance always seemed like this really vague concept that was never really fully manifested in anything that he did. Even while the church was saying, if you do these things, if you perform this way, if you ensure that you're taking care of your immortal sins and that you're seeking confession for all the venial stuff as well, that somehow you'll be made right, or sufficiently right. But if not, don't worry about it. There's always purgatory, but there'd be some earning that you'd have to accomplish there. Everywhere along the way. He just felt beaten down. So contrasting that with what we have here. I don't believe, as you're saying, Tony, that's Jesus' intention here to somehow beat up the sheep. I, I think it is, to correct something of what's being said about the world in which we live, but it's at the same time to say that there are some that are the TAs is to say there are some that are the children of God, right? That there are some that are fully crisply, clearly identified and securely resting in that identity without any kind of nervous or anxious energy that it might fall out of that state with God that, that in fact their identity is secure. And as I've been thinking about this this week, I, I'm totally with you because I think part of this just falls, the warning here is there's a little bit of the adventures in Romans one here that's waiting for us, that I like what you said about this idea of, of self deception and maybe like a. Subpart to this question would be, are the, are the terrors always nefarious in their lack of understanding? So we might say there's some that are purposely disruptive, that the enemy himself is, is promulgating or trying to bring forward his destruction, his chaos by way of these tears. But are, are there even a subgroup or another group, uh, co-terminus group or, you know, one in the same hierarchy where there's just a lot of self deception? I, I think that's probably where I fall in terms of just trying to explain that. Yes, I think it was present here is a real quantity, a real identity where they're self-deceived. Imagining themselves to be part of God's people, yet lacking that true saving faith. And this just, I'm gonna go in a couple places where I think everybody would expect in the scriptures, if we go to like Ephesians four, they're darkened and they're understanding alienated from the life of God because of the ignorance that is in them. And one Corinthians, when Paul writes, the natural person does not accept the things of the spirit of God, and he's not able to understand them because they're spiritually discerned. And then the book that follows the God of this world has blinded the minds of the unbelievers. And of course then like everything in Romans one, so I bring all that up because E, even at the end, we're gonna get there, the Es, this eschatological reality when you know God is separating out the sheep and the goats. Still, we find this kind of same trope happening there. But the unregenerate, what I'm reading from this. Importantly is that the unregenerate, they're not merely ignorant, they're blinded, as we all were on point to the spiritual truth. Yeah. By nature and by Satan. That that is also his jam. He loves to blind, to lie, to kill, steal, and destroy. So thus, even if they're outwardly belonging to the church, they're outwardly belonging to the world. They're outwardly belonging to some kind of profession. They cannot perceive the reality of their lost condition apart from divine illumination. Who can, that might be stating the obvious, but I think that's like what we're getting after here. I I, I don't know if there's like any kind of like conspiracy here. It's simply that that is the natural state of affairs. So why wouldn't we expect that to be reflected again in the world and that side by side, we're gonna find that shoulder to shoulder. We are, there are the children of God, and there are those that remain blind and ignorant to the truth. Tony Arsenal: Yeah. Yeah. And, and you know, it, again, I, I, um, I don't know why I'm surprised. Uh, I certainly shouldn't be surprised. Um. But Matthew is like a masterful storyteller Yeah. Here, right. He's a masterful, um, editor and narrator. Um, and he's, he's put together here, of course, under the inspiration of the Holy Spirit. Um, and, and there's some good reason to think in the text we're not gonna get too, in the nitty gritty here, there's some good reason to think in the text that Christ actually delivered these parables as a set as well. So it's not just, it's not just Matthew coating these, although it could be. Um, but it, it seems like these were all delivered probably as like a common set of parables. And the reason I say that is because when we start to look at this parable and the one we previously went through, the parable of the soils, um, or the parable of the sower. Um, what we see is the answer to your question of why do some people, you know, why are some people deceived? Well, yes, there is secondary causation. The devil deceives them. They blind themselves. They, you know, suppress the, the, the truth and right unrighteousness. But on a, on a primary causation level, um, God is the one who is identi, is, is identifying who will be the sons of the, you know, devil and the sons of the kingdom. Mm-hmm. This is another, and yet another example of election is that the, the good sower sowed good seed, and the good seed was the elect and the enemy. Although in God's sovereignty, God is the one who determines this. The enemy is the one who sows the reprobate. Right? So all, all men. Star, and this is, I, I guess I didn't really intend to go here, but this is good evidence in my mind for, um, infra laps, Arianism versus super laps. Arianism, right infra laps, arianism or sub lapse. Arianism would say that God decrees, uh, to permit the fall and then he decrees to redeem some out of the fall, right? Logically speaking, not temporally speaking. Super laps. Arianism, which is the minority. It's the smaller portion of, of the historic tradition, although modern times, I think it's a little bit louder and a little bit more vocal, but super relapses. Arianism would argue that God, um, decrees. Sort of the, the decree of election and reprobation is logically prior to the decree of the fall. And so in, in that former or in the super laps area model, the fall becomes a means by which the reprobate are justly condemned. Not, um, not the cause of their condemnation, but a way to sort of justify the fact that they will be separated from God, right? Because of their reprobate. [00:28:36] Exploring the Parable of the Wheat and the Tares Tony Arsenal: I know that there's, there's probably some super lab streams that would nuance that differently and some that are probably just screaming straw man, uh, in a coffee shop somewhere and, and people are thinking you're crazy. Um, but by and large, that's actually a rel, a relatively accepted, um, explanation of it. There are certainly potential problems with, uh, sub, sub lapse agonism as well. But in this, in this parable, what we see is the people who are, um, who are elect, are sowed into the field and the people who are reprobate are also sowed into the field. And so God saves the people who are sewed into the field that are, they elect, he saves them out of this now mixed world by waiting and allowing them to grow up next to the reprobate, um, in sort of this mixed world setting. And then he redeems them out of that. Um, and, and, and so we have to sort of remember. Although it is a pretty strict, sort of allegorical type of parable, it's still a parable. So we shouldn't, we shouldn't always draw like direct one-to-one comparisons here. It's making a theological point, but, um, but it's important for us to re remember that, that it is ultimately, it is God who determines who is the elected and who is not. But it's, it's our sin. It's the devil deceiving us. It's the secondary causes that are responsible for the sons of the devil, right? It, the, the men come to the, to the sower and say, who is done this? He says it was an enemy. Jesse Schwamb: Right? Right. Tony Arsenal: He doesn't say like, well, actually I put the seed there and so, you know, I'm, I, it's not an equal distribution. He's not sowing good seed and bad seed. He sows the good seed and the devil sows the bad seed. [00:30:24] Theological Implications and Assurance Tony Arsenal: Um, and, and that's a, I think that's an important theological point to make. And as far as assurance goes. We, we can't depend on our ability to perceive or sort of like discern election in a raw sense, right? We have to observe certain kinds of realities around us. Um, and, and primarily we have to depend on the mercy and, and saving faith that God gives us. That's right. Um, you know, our, our assurance of faith does not primarily come from fruit checking. Um, we have to do that. It's important, we're commanded to do it, and it serves as an important secondary evidence. But a, a, a person who wants to find assurance. Of salvation should first and foremost look to the promises of Christ and then depend on them. Um, and, and so that's, I think all of that's kind of wrapped up into this parable. It's, it's, it's amazing to me that we're only like two parables in, and we're already, you know, we're already talking about super lapse arianism and sub lapse arianism, and it's, it's amazing. I, I love this. I'm loving this series so far, and we're barely scratching the surface. Jesse Schwamb: Yeah, it's all there. I think you're right to call that out. It strikes me, like, as you were speaking, it really just hit me higher that I think you're right. Really the foundation on this, like the hidden foundation is assurance and it's that assurance which splits the groups, or at least divides them, or it gives us, again, like the distinct, kind, discrete compartments or components of each of them. So. Again, I think it's help saying, 'cause we wanna be encouraging. That's, that's our whole point here is when the Apostle Peter says, be all the more diligent to make certain about his calling and choosing of you. That herein we have the scripture saying to us, time and time again, be sure of what God has done in your life. Be confident in that very thing. And so if assurance is, as we're saying, that's the argument hypothesis we're making. That's the critical thing here. [00:32:11] False Assurance and True Faith Jesse Schwamb: Then the division between the children of God and the children of the devil is false versus true assurance. So the tears, I think what we're saying here, basically they typically live under false asserts. They may attend church, confess, belief, appear righteous, yet their hearts are unregenerate. Their faith is maybe historical. It's not saving, it could be intellectual, but it's not spiritual. And of course, like just a few chapters before this, we hope those famous verses where Jesus himself drops the bomb and says, listen, many of you, he's talking to the people, the, the disciples around him, the crowds that we're gathering and thronging all about. He says, many of you're gonna say to me, Lord, Lord, do we not prophesy your name? Tony Arsenal: Yeah. Jesse Schwamb: And then I will declare to them, I never knew you depart from me. These are not people who knew they were false, they thought they belonged to Christ. Their shock on judgment day is gonna reveal this profound self-deception. And that self-deception is wrapped up in a false type of assurance, a false righteousness. So I think one of the things that we can really come to terms with and grab a hold of is the fact that when we are. Confessing, repenting seeking like our status in Christ because of Christ. Then we have confidence that we are in fact part of the children of God. When everything is stripped away from us and all we're crying out is only and completely and solely and unequivocally, Jesus Christ, then I think we have great reason to understand that we should be confident in our assurance. [00:33:38] Historical Perspectives on Assurance Jesse Schwamb: You know, I was reading this week from Thomas Brooks and did incidentally come across this, a quote, an assurance and reminded me of this passage, and here's what he writes. You know, of course he's writing in like 16 hundreds, like mid 16 hundreds. It's wild, of course, but we shouldn't be surprised that what you're about to hear sounds like it could have been written today for us. In this conversation, but, uh, he writes, assurance is the believer's arc where he sits Noah alike quiets and still in the midst of all distractions and destructions, commotions and confusions. However, most Christians live between fears and hopes and hang, as it were, between heaven and hell. Sometimes they hope that their state is good. At other times they fear that their state is bad. Now they hope that all is well and that it shall go well. Well with them forever. Then they fear that they shall perish by the hand of such corruption or by the prevalency of such and such temptation. They're like a ship and a storm tossed here and there, and. I think that he's right about that. And I think the challenge there is to get away from that. I love where it starts, where he says, what wonderful turn of phrase assurance is the believer's arc or Noah, like, you know, we're sitting and the commotion, the destructions, the commotion, the confusions of all the world. That's why to get this right, to be encouraged by this passage, to be challenged by it is so critical because we're all looking for that arc. We all want to know that God has in fact arrested us so completely that no matter what befalls us, that everything, as we talked about before, all of our, all of the world, in fact is subservient to our salvation. But that's a real thing that cannot be snatched away from us because God has ordained it and intended it, built it, created it, and brought it to pass. And so I think that's all like in this passage, it's all the thing that's being called us to. So. I, I don't want us to get like too hung up. It's a good question, I think to ask and answer like we were trying to talk about here, but you're right. If we focus too much just on the like, let's gaff for these tears. Who are they? Like let's people's, like Readers Digest in People's magazine these tears. Like who are they? Do we have a list of them? Who do we think they are? How could it be me? Is it really me? Am I, am I anxious about that? Really what we should be saying is following what Peter calls us to do that is to be all the more diligent to make certain about his calling and his choosing. So even there like our emphasis and focus, isn't it like you're saying Tony about like, let me do some fruit inventory. I got like a lot of good bananas. I got a lot of ripe pears. Like, look at the tree. This, this is good. Even there, the emphasis is to turn our eyes on Jesus, as it were, and to make certain about his work, his calling and his choosing of us. And I think when we do that, we're falling down in worship and in yielding and submission to him, rightfully acknowledging that the righteousness of Christ is the one that is always in every way alien to us and imputed. And that is what makes us sons and daughters of God, that good seed sown by Jesus himself. Tony Arsenal: Yeah. Yeah. I just wanna read, I wanna um, round out a few more paragraphs here out of the Westminster confession because I do think, you know, when we even talk about assurance, we're not even always all saying the exact same thing. And I think that's important because when we talk about assurance of faith, we need to be understanding that this is the rightful, not only the rightful possession of all Christians, but it's the rightful responsibility of all Christians to seek it. So here's, here's section two of that same chapter. It says, this certainty referring to assurance. This certainty is not a bare conjectural and probable persuasion grounded upon a, a fallible hope, but an infallible assurance of faith founded upon the divine truth of the promises of salvation, the inward evidence of those graces unto which these promises are made, the testimony of the spirit of adoption, witnessing with our hearts that we are the children of God, which spirit is the earnest of our inheritance, whereby we are sealed to the day of redemption. So. One of the, the things that I think is, is important here is people read this and say the inward evidences of those graces unto which these promises are made. They read that and they think that it's referring to like good work and like spiritual renewal, but it's, it's not, it's the inward evidence of those graces unto which of the promises are made. So it's this inner, inner renewal. It's the spirit testifying to our spirit. And then, um, chapter, uh, section three here, it says. This infallible assurance doth not so belong to the essence of faith, but that a true believer may wait long and conflict with many difficulties before he be partaker of it, yet being enabled by the Spirit to know the things which are freely given of God. He may without extraordinary revelation there, right there is response to Roman Catholicism in the right use of ordinary means at attain there unto. And therefore, it is the duty of everyone to give all diligence, to make his calling and election. Sure. And thereby his heart may be enlarged in peace and in joy in the Holy Ghost, in love and thankfulness to God and in strength and cheerfulness in the duties of obedience. The proper fruits of this assurance so far is it from inclining men to looseness? Right. [00:38:53] The Role of Good Works in Assurance Tony Arsenal: So we often hear and and I, I think there are good, um, there are good reformed Christians that put. The emphasis of assurance on, or they, they put an overemphasis, in my opinion, on how good works function within our assurance. Right. They, they often will ask us to look to our good fruit as sort of, not the grounding, but as a strong evidence. But at least in terms of the confession here, the cheerfulness in the duties of obedience is the fruit of assurance. Jesse Schwamb: That's right. Not Tony Arsenal: the cause or grounding of assurance. So rather than, this is what this last line says. It says so far, is it from inclining? Mental looseness assurance should drive us to obedience and fruitfulness in Christ. And so yes, it is in a certain sense an evidence because if that fruitfulness and obedience is absent from our lives, there's a good reason for us to question whether this infallible assurance is present in our lives. But the assurance is what drives us to this obedience. Um. You know, like, I think you could use the analogy of like a married couple. A married couple who is very secure in their relationship and in their, uh, love for one another and their faithfulness to each other is more likely to cheerfully serve and submit to each other and to respect each other and to sacrifice for each other than a couple that's maybe not so sure that the other person has their best interest in mind. That's or maybe isn't so sure that this thing is gonna work out. I think that's the same thing, like the sacrifice and the service that a husband, uh, performs for his wife, whom he loves and trusts and is committed to and knows that she's faithful and committed to him. That is not causing that faithfulness. It's not causing that trust and that love. It is the outcome and the outflow of it. It's good evidence that that love exists, but it's not caused by it. And assurance here is the same kind of dynamic assurance is not. We can't assure ourselves of our salvation by doing good works. No matter how many good works you do, there are lots and lots of people who are not saved and who will not be saved, who do perfectly good works in appearance. Right. They have the, the outward appearance of godliness, but lack its power. Right, right. Out of right outta Paul, writing to Timothy there. Yes. So that's, that's important for us as we continue to parse all this out, is yes, the fruit is present. Yes. The wheat is to, is discernible from the tears by its final, fruitful status. Right? It grows up to be grain, which is fruitful rather than weeds and tears, which are only good to be burned, but it is not the fruit that causes it to be wheat. It's wheat that causes the fruit to grow. If, if it wasn't wheat, it wouldn't grow fruit, not because the fruit makes it grain, but because it is in fact wheat to start with. Jesse Schwamb: Right. Yeah, that's right on. So I think like by summation we're kind of saying. At least the answer to this question. You know, do the tears know that they're tears? Yes and no. Some do, some don't. I think, yes, there are some that are gonna be consciously hypocritical, willfully rejecting Christ while pretending for worldly gain. I think that's, that's certainly plain to see. And at the same time, do the tears know the tears? Sometimes? No. There's self deceived under spiritual blindness and they have some kind of false assurance. And this idea of, again, coming in repentance before God and seeking humbly to submit to him is I think one of those signs of that kind of true assurance, not a false assurance. And you already stole where I was thinking of Tony by going to Second Timothy again. Thomas Brooks in precious remedies against Saint's device is one of like the best. Books ever. I know that he's really outspoken. He loves to harp on the fact that one of Satan's most effective snares is to make men and women content with a form of godliness without its power. Yeah. And that's often what we're talking about here, I think, is that Satan loves to fish in the shallow waters a profession. And really that can happen in any kind of church or religious culture, that there is this shallowness where that loves religious appearance, prayer, knowledge fellowship, but not the Christ behind them. And so whether we're looking to somebody like Brooks or Jonathan Edwards and we're trying to parse out what are our true affections, not in a way again, that somehow leans well, I feel enough, then somehow that justifies, not inwardly, but again, definitely trying to understand our conviction for conversion tears. For repentance that. Really what we're after is not like just the blessings of Christ, but Christ himself, which I think really leads us to this eschatological perspective then to round all everything out because you know, we talked about before, there's an old phrase, it's like everywhere. A lot of people talk in heaven. Not everybody's going there. And so this idea of like, people will talk about be so great to be there and it's sometimes this, the heaven that they speak of is like absent Christ, you know, as if like, if Christ wasn't there, at least in their perspective, it still wouldn't be half bad. And so I think that does lead us to understand what is this in gathering? What is this? You know, bringing everything into the barn and burning everything else up. And like you just said, if at the beginning you cannot tell the injurious weed aside from that beautiful kernel of wheat that's coming up, but if in the end you can see what's happening in the end, then that brings us all to consummation. What does it mean in this parable? Tony Arsenal: Yeah. [00:44:19] Eschatological Judgment and Assurance Tony Arsenal: And, and I think this actually sort of forces us to grapple a little bit with, with another sort of persnickety feature of this parable that, that I think, I think personally sometimes gets overlooked is we are very quick to talk about this parable to be about the church. And it is. Right. And, and there's reasons to talk like that. But when Christ explains the parable, he doesn't say the field is the church. He says the field is the world. Right. And so we have to, we have to, we have to do a little bit of, um. We have to do a little bit of hermeneutics to understand that this is also speaking of the church, right? It's not as though the church is some hermetically sealed off body that the dynamics of the world and the, the weed and the tears like that, that doesn't happen in the church. But when we talk about the end of the age here, he says the son of man will send his angels and they will gather out of his kingdom. All causes of sin in all lawbreakers. Right? So, so the, the final eschatological judgment, it's all encompassing. And I dunno, maybe I'm, maybe I'm becoming a little bit post mill with this, um, the, the world is already the Kingdom of Christ. Right? Right. That's right. It, it's not, it's not just the church on earth that is the kingdom of Christ. And so when we talk about this eschatological reaping, um, what we see is, is very straightforward. There are those who are, uh, who belong to Christ, who were sown by him into the world, who were, uh, were tended by him, who were protected by him, who he intended to harvest from the very beginning, right? The good sower sows good seed into the field, and that good seed is and necessarily will be wheat. It's not as though, um, it's not as though, and again, this is one of those ways where like the parables sometimes, uh, are telling a little bit of a different story. Even though they're sharing some themes in the first parable, in the parable of the sower, he sows the same seed into the world. But the seed in that first parable is not the, is not the person receiving the seed. The seed is the one is the word of God. Yes. And so the word of God is sewn promiscuously, even to those who will be hard soil and who will be rocky soil and have thorns. The word of God is, is sewn to all of those people. Across the whole world in this parable. The seed that is the good seed that is sown is and always was going to be weed that was, or wheat, which was going to grow into fruitfulness and be gathered into the barn. Right? That was a foregone conclusion. The, the, when the sower decided to sow seed, all of that said he is the one who did that. He's the one that chose that. He's the one that will bring us to completion, right? And then also the ones that are not of his kingdom, the sons of the devil, they will also be reaped at the end. Actually we'll be reaped before the, you know, they'll be reaped and gathered and, and tossed into the furnace before the sons of the kingdom are gathered together. Jesse Schwamb: Right. Tony Arsenal: So it, again, this is a parable and even though this is Christ's explanation of the parable, I don't think that Christ was intending to give us like a strict timeline. Right. I don't think he was encouraging us to draw a chart and try to map out where this all happens in order. Um, I do think it's relevant that, that, at least in the explanation of this parable, I mentioned it last week, that, that the rap, the rapture is actually the wicked being raptured. They're the ones that are gathered and taken out of the world and cast into the fiery furnace before the, before the righteous are gathered together and, and brought into Christ Barn. Jesse Schwamb: Yeah, there's a great unmasking that's happening here in this final stage. I mean, that's critically the point. I think there's a lot of stuff we could talk about open handedly and kind of hypothesize or theorize what it means. But what is plain, I think, is that there's this unmasking, this unveiling of the reality of the light of Christ's perfect judgment. But that judgment is for both parties Here it is coming and what was hidden beneath outward religion or more, a facade is gonna be revealed with eternal clarity. That's just the reality. It is coming. So in some ways it pairs. I think at least well in this, well purposely of course in this teaching because Jesus is saying, hold on, like we talked about last time. Do this is not for you to judge. You are ill-equipped. You are not skilled enough to discern this. And therefore though, you wanna go in hot and get spicy and try to throw out all the weeds. Wait for the right time. Wait for the one like you're saying, Tony has from all of eternity past intended for it to be this way. Super intending his will over all things in the casting of the seed. And as we say, Philippians, of course, finishing that good work, which was started, he will finish. It is God's two finish again. And so he says, listen, that day is coming. There's gonna be a great unmasking. Uh, get ready for it. And the scriptures bear witness to that in so many other ways. So. There's such a journey in these like handful of verses, isn't there? I mean, it's really wild. The things that not like we come up with or we read into the text, but as we sit in it a little bit, as we just spend even a cursory amount of time letting it pour over us, that we find there's like a conviction in a weight in these things that are beyond just the story and beyond just even like the illustrations themselves. What we find is, again, it's as if Jesus himself in his brilliance, of course, through the power of the Holy Spirit, is illuminating the mind in the spirit to open up our conception, understanding of the kingdom of God by bringing it to us through his perspective in our own terms, of course, which is both our language and like the context of the world in which we live, and that simple example of farming and seed. And again, even just that there are these interest weeds that look like wheat. I went on this like rabbit hole this week and did a lot of research on like tears and Yeah, like especially people in like the Midwest United States who like know a lot more about agriculture than I do have a lot to say about this. It's not just like we shouldn't be surprised like. Isn't it incredible that like there are actually weeds out there that look like, yeah, it's a brilliance of just knowing that this teaching is so finely tuned. Like we can even just talk about that. Like the world is finely tuned. This teaching is so finely tuned to these grant theological principles that we can at one point be children and appropriate them enough and assume them into our own intellectual capacity so that we can trust in them. And yet even as like adults with like, let's say like the greatest gift of intellectual capacity, still find that we cannot get to the bottom of them because they're so deep. They draw us into these really, really grand vistas or really like extremely deep cold theological waters. And I just find. That I am in awe then of what Jesus is saying here because there's a truth for us in assurance that we ought to clinging to. And there's also like stuff that we should come back to. We shouldn't just stop it here and put it out of our minds until the next time we, we want to just be stimulated by something that's interesting or that we want to just grab somebody and shake them cage style, cage two style and say like, look at this great thing that I just learned about this, this particular parable. But instead, there's so much here for us to meditate on. And in that, I think rather than the Christian finding fear in this parable, what they should find is great comfort. We should be Noah alike sitting in the ark saying, it is well with my soul. And our reason for that is because we know God has cast a seed through his son Jesus Christ. And to be a child, a child of God is the greatest thing in all the universe. Tony Arsenal: Yeah. And I, I think that, um, transitions nicely to, uh, I'll make this point quick because we're coming up on time here. Um. [00:52:04] Christ's Divinity and Sovereignty Tony Arsenal: The other little subtle thing that Christ does here in this parable is he, he absolutely asserts his divinity and sovereignty overall creation. Jesse Schwamb: That's right. Yep. Tony Arsenal: Right. It, it's almost like a throw. There's a couple little like lines that are almost throwaway lines, right in the, the first, the beginning of the parable here. Um, the parable itself, uh, he says, um, the kingdom of heaven may be compared to a man who sowed good seed into a field. And then he says, um, the servants of the master of the house came and said to him, right? And then when he interprets the parable, he says, well, the, the servants are, the field is the world, right? So he's the master of the world, and the servants are the angels. So he's the master of the angels. And then if, if there was any doubt left in your mind. Says in verse 41, the son of man will send his angels. That's right. And they will gather out of his kingdom, which is the world, all the causes of sin and all lawbreakers, and throw them into the fiery furnace. Right? So we have this, this robust picture that there is election. The the good sower sows good seed into the world, and the good seed will necessarily grow into wheat and will be preserved and protected and ultimately harvest Well, why can we have assurance that that will be the case? Well, because the master of the house is the son of man who is the Lord of the universe and the creator of all things. And his angels do his will. That's right. So, so the whole thing is all wrapped up. Why can we have assurance? Because God is a good God and Christ is a good savior, and the savior of the world is the creator of the universe, right? If any of those facts were not true. Then we couldn't have assurance. If God wasn't good, then maybe he's lying. If Christ wasn't the savior of the world or the God of the universe, the creator of the universe, then he wasn't worthy to be the one who saves. All of this is wrapped up in the parables, and this is what's so exciting about the parables. In most of the instances that we look up, especially of the sort of longer parables, these kinds of dynamics are there where it's not just a simple story making a simple point, it is making one primary point. Usually there's one primary point that a, that a parable is making. But in order to make that primary point, there's all these supporting points and supporting things that have to be the case. If the, if the good sower was not the master of the house and a, a competent, uh, a competent landowner who knew the difference between wheat and weeds, even at the early stage, right? His, his servants go and go, what happened? What's with all of these weeds? They can tell the difference somehow, Jesse Schwamb: right? Tony Arsenal: He's immediately able to go, well, this was an enemy. Jesse Schwamb: That's right. Tony Arsenal: And while they're bumbling around going, should we go rip it all up and start over? He is like, no, no, no, no. Just wait until, wait until it all grows up together. And when that happens, the Reapers will come and they'll take care of it and they'll do it in my direction, right? Because he's competent, he's the savior, he's the creator, he's the good master, he is the good sower. Um, we can be confi

Ogni Giovedì Doom Sower hosted by dj Jean Pierre dalle 21:00 alle 22:30 Every Thursday Doom Sower hosted by dj Jean Pierre from 09:00 pm to 10:30 pm (CET)

Jesus explains why the Gospel yields such different results through the Parable of the Sower. The focus is not on the quality of the soil (the human heart), but on the life-creating power of the Seed, which is the Word of God. The parable shows how this powerful Word is received or rejected in a fallen world, revealing that where faith takes root, it is the Seed of the Gospel, not the goodness of the ground, that does the saving work.  The Rev. David Boisclair, senior pastor at Our Redeemer Lutheran Church in Overland, MO, joins the Rev. Dr. Phil Booe to study Matthew 13:1-23.  To learn more about Our Redeemer, visit ourredeemerstl.org. The Gospel of Matthew bridges Old and New Testaments, presenting Jesus as the promised Messiah who fulfills the Law we could never keep and establishes His kingdom of grace for all nations. Written by a tax collector transformed by pure grace, Matthew reveals Christ as the true Son of David and Emmanuel (God with us) who challenges us with the crushing demands of the Law in His Sermon on the Mount to the sweet comfort of the Gospel in His death and resurrection. From royal genealogy to glorious resurrection, this verse-by-verse study proclaims the One who conquered sin, death, and the devil for us, now delivering forgiveness, life, and salvation through Word and Sacrament as He remains with His church always, even to the end of the age.  Thy Strong Word, hosted by Rev. Dr. Phil Booe, pastor of St. John Lutheran Church of Luverne, MN, reveals the light of our salvation in Christ through study of God's Word, breaking our darkness with His redeeming light. Each weekday, two pastors fix our eyes on Jesus by considering Holy Scripture, verse by verse, in order to be strengthened in the Word and be equipped to faithfully serve in our daily vocations. Submit comments or questions to: thystrongword@kfuo.org.

Wednesday, 22 October 2025   who, when he had found one pearl of great price, went and sold all that he had and bought it. Matthew 13:46   “who, having found one highly valued pearl, having departed, he has sold all – as many as he had, and he purchased it” (CG).   In the previous verse, Jesus began the parable of the Pearl of Great Price. That continues with the words, “who, having found one highly valued pearl.”   A new word, polutimos, highly valued, is seen. It is derived from polus, much or many, and timé, a value. Thus, this signifies something of great value, a large sum of money, great honors, etc. Continuing, Jesus says, “having departed, he has sold all.”   Another new word is seen, pipraskó, to dispose of as merchandise or into slavery. One can see him taking his wares and selling them so that he has enough to make the purchase of this one pearl. He sold, “as many as he had, and he purchased it.”   The pearl merchant was willing to make this complete exchange to obtain this single pearl, knowing its value was more than what he already possessed. He saw the object, he understood its immense value, and he was willing to give up all else to obtain it.   As with the previous parable, this cannot be speaking merely of salvation during this dispensation, as pretty much every commentary states. If it is, the lesson would have to be stretched to the utmost extreme.   It is Jesus who purchased our salvation for us (1 Corinthians 6:20, 7:23, Ephesians 1:14, etc.), not the other way around. The parable follows the same pattern as noted in the previous parable –   *Another parable He near-set them, saying, “It is likened, the kingdom of the heavens, to a man having sown good seed in his field.” *Again, the kingdom of the heavens, it is like treasure having been concealed in the field, which a man, having found, he concealed... * Again, the kingdom of the heavens, it is like a man, a merchant...   Jesus is the merchant. In this case, a pearl merchant. The pearl is the effect of the gospel, meaning those who live by faith, trusting the Lord alone for their salvation. This is why Paul could say that even Abraham was included in the gospel –   “And the Scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel to Abraham beforehand, saying, ‘In you all the nations shall be blessed.' 9 So then those who are of faith are blessed with believing Abraham.” Galatians 3:8, 9   It explains why the “gospel” could be preached to Israel even before Jesus completed His work (as in Matthew 4:23, etc.). Jesus was willing to give up all He had to make this purchase –   “Let this mind be in you which was also in Christ Jesus, 6 who, being in the form of God, did not consider it robbery to be equal with God, 7 but made Himself of no reputation, taking the form of a bondservant, and coming in the likeness of men. 8 And being found in appearance as a man, He humbled Himself and became obedient to the point of death, even the death of the cross.”  Philippians 2:5-8   It is through this that He made His purchase. This is just what it says, using the same Greek word, in 1 Corinthians 7:23, “You have been purchased [agorazó] at a price” (NAB).   A point about pearls should be considered. They are taken from shellfish, something deemed unclean under the Law of Moses. The point is that in a world full of unclean individuals, either for being condemned apart from the law or those who are condemned because of the law, God is looking for those of faith.   These comprise the pearl that is precious in God's eyes. It is not those who are self-boasting and proud of their deeds under the law that God is pleased with. God has set the parameters, and He has confirmed them in His use of metaphor. Be sure to be a person of faith. This is what God is most pleased with.   Life application: As with the previous parable, this analysis bucks against almost all others. The scholar John Gill (1697-1771) seems to have figured this out, but what he penned is otherwise pretty much ignored.   But it is unthinkable to equate what is offered freely to believers with what is stated here. It is Jesus who does the work. It is we who are prized above all in His eyes. For whatever unimaginable reason, the Bible reveals it is so. Even David struggled with this –   “What is man that You are mindful of him, And the son of man that You visit him?” Psalm 8:4   We cannot do a change-up switcheroo in the subject of these parables without coming to a faulty conclusion about what is being said. Jesus clearly stated in Matthew 13:37 that the Sower is the Son of Man.   Taking these two parables and changing the subject confuses the lessons. Jesus is the reason for Scripture's presentation. We are the reason Jesus came. Were it not so, He would have no need to depart heaven, giving up all. There would be no point in it.   Instead of trying to earn God's favor through the incorrectly taught explanation of these parables, stop and consider your value to God when you believe the gospel. How can it be that He would find those of faith so precious? And yet, it is so.   When you feel that you are lacking value, all you need to do is remember what Jesus Christ was willing to do to purchase you back from Satan's power. Be assured and be reassured that you, because of your faith in Him, are a part of the pearl of great price.   This perfectly describes why the gates of the New Jerusalem are pearls, as noted in Revelation 21:21. They are a reminder of this fact.   Heavenly Father, we cannot imagine what our value is in relation to what Jesus was willing to give up in order to buy us back to You. Whatever it is, may we be people of ongoing faith, accepting that You have done it and so it must be. Thank You for the care and attention that You have lavished upon us. Amen.

Part two of the Mysterious Kingdom Parables series examines the Parable of the Sower and the different types of soil where the seed fell. The mystery revealed in this message centers on the response of an unconverted world to the Word of God. Can you see it?

The thorns in Luke press and threaten. They are the self-referential swarm posing as a flock: the so-called “community” that gathers to its own voice, circling death, mistaking its stench for sweetness, even as it strangles the one bearing the seed.These are the thorns.But the roots are of another kind. They spring up from the seed itself. A daughter of Israel, fruit of the Master's vine, afflicted for twelve years, who cannot live apart from him. She is not self-referential. She does not reach out to harm, nor to press her point, nor to insist upon herself. Though she is a daughter, she does not presume the right to cross the boundary set by what is sacred. She does not assume she is equal, much less above.The threat that governs this boundary is the same one given to the priest in the wilderness:“The outsider who draws near shall be put to death.” (Numbers 3:10, 38; 17:13).It is the earth of creation itself under his Command. Life and death hinge on reference to him, which becomes submission. Absent reference, submission collapses into the “crowd of thorns”—the ʿedah swarming carrion, the lynch mob, the beloved neo-pagan “community.” The priest stands at the edge of that body: assigned to draw near, yet living under the same threat that borders the sanctuary. For proximity to what is holy is not possession of it. To approach on one's own terms is to perish; to be drawn near in obedience is to live.Pressure exposes the heart of this law. In Numbers, Balaam's donkey pressed his foot against the wall because she saw what he could not. The pressure revealed the blindness of the man and the sight of the donkey. In Luke, the crowd presses upon Jesus, but he perceives what they cannot: the deliberate touch of the one who steps forward in faith. The same pressure that blinds the self-referential reveals the one who truly sees.The thorns in Luke do not understand this law. They confuse nearness with ownership and approach with entitlement. Like the outsider who encroaches upon the altar, they rush forward without Command: pressing, consuming, swarming as if circling carrion. Their nearness is self-initiated; therefore, they take life.But the daughter, like the biblical root sprung from the seed of the Sower, is drawn near by the Command. She approaches not to take but to receive. Unlike the thorns, she does not presume to cross the boundary by “right.” She draws near as an offering, not as an invader.Now she stands in the center, and he is her circumference: her shield in the time of strife.Hear, O daughter of Israel: draw near and see.Do not be afraid.The Lord is your Shepherd.This week, I discuss Luke 8:43-45.8:43 And a woman who had suffered from a discharge of blood for twelve years, and could not be healed by anyone, came [προσελθοῦσα / ק-ר-ב (qof-resh-bet)] up behind him and touched [ἥψατο / ק-ר-ב (qof-resh-bet)] the fringe of his cloak, and immediately her discharge of blood stopped. 45 And Jesus said, “Who is the one who touched [ἁψάμενός / ק-ר-ב (qof-resh-bet)] me?” And while they were all denying it, Peter said, “Master, the people are crowding and pressing [ἀποθλίβουσιν / ל-ח-ץ (lamed-ḥet-ṣade)] in on you.”ק-ר-ב (qof-resh-bet) / ق-ر-ب (qāf-rāʾ-bāʾ )ἅπτω (hapto)“So you shall appoint Aaron and his sons that they may keep their priesthood, but the outsider who comes near [הקרב (ha-qareb)] shall be put to death.” (Numbers 3:10)“But those who were to camp before the tabernacle eastward, before the tent of meeting toward the sunrise, were Moses and Aaron and his sons, performing the duties of the sanctuary for the obligation of the sons of Israel; but the outsider who comes near [הקרב (ha-qareb)] shall be put to death.” (Numbers 3:38)“Everyone who comes near [הקרב (ha-qareb)], who comes near [הקרב (ha-qareb)] to the tabernacle of the Lord, must die. Are we to perish completely?” (Numbers 17:13)In Numbers 3:10, 3:38, and 17:13, the Hebrew term הקרב (ha-qareb), from the root ק-ר-ב (qof-resh-bet), “to draw near, approach”, defines the law of approach that governs creation. The warning that “the outsider who draws near shall be put to death” does not protect tribe, identity, or privilege; it names the biblical principle of the open field itself.The sanctuary, like God's field, is an open expanse, not an enclosure. Yet, his Command governs its openness. Life exists only by reference to his instruction. His Command orders the heavens and the earth.The priest stands at the edge of God's field, where hearing and obedience hold the ground together. To cross without hearing is to move without reference, to “gather” for God's judgment; to press, as the thorns do, devouring what cannot be possessed. The danger is not in being outside, but in stepping forward on one's own terms, mistaking freedom for ownership. Even the appointed priest lives under this sentence. Closeness is not possession. The clearest lexical example of this in Luke is Judas:“While he was still speaking, behold, a crowd came, and the one called Judas, one of the twelve, was preceding them; and he approached [ἤγγισεν engisen / ק-ר-ב] Jesus to kiss him.” (22:47)Judas embodies unauthorized closeness, the New Testament fulfillment of הקרב (ha-qareb) in Numbers: the one who draws near and dies. Luke 22:47 is the clearest example of a self-referential disciple.The tabernacle, like the open field, is the earth of creation under his Command: its boundaries invisible yet absolute, its center defined by hearing. To be drawn near by instruction is to live within the Lord's circumference; to come near unbidden is to dissolve into dust. Life and death hinge upon reference within the open field of his Command.προσέρχομαι (proserchomai)“Then the daughters of Zelophehad, the son of Hepher, the son of Gilead, the son of Machir, the son of Manasseh, from the families of Manasseh the son of Joseph, came near [ותקרבנה (wattiqrabnah)]; and these are the names of his daughters: Mahlah, Noah, and Hoglah, and Milcah, and Tirzah.” (Numbers 27:1)Here, ק-ר-ב (qof-resh-bet) indicates a rare instance of righteous petition. In Numbers, the daughters of Zelophehad step forward to the entrance of the tent: not to make a claim, but to submit. This reflects the function of the root itself, in which the one who draws near becomes interfunctional with the offering. Their nearness stands in sharp contrast to the ʿedah of Korah, who also “came near” (yiqrebu) and were swallowed by the earth. Where the rebellious qareb ends in death, the obedient qareb bears fruit: law and inheritance take root and blossom through submission. Their approach reveals the womb of nearness, rightly ordered by the Command—an approach that gives life rather than takes it.

In this episode we continue The Story series in Matthew chapter 13. Pastor Jeff is looking at the parable of The Seed and the Sower. Jesus confused many by speaking about ’The Kingdom of God’. What did he mean? In this parable, Jesus explains God’s kingdom is here now. It’s not far away in heaven, it is here on earth with you and me right now.Support the show: https://www.oneandall.church/See omnystudio.com/listener for privacy information.

In this message, Dan Sheed explores Jesus' first recorded parable — the Parable of the Sower — as the doorway into all the others. What if this story isn't about soil management, but about a reckless and generous Sower — a God is who is extravagantly sowing His Kingdom everywhere, even in places of resistance, and how good soil is found not through effort, but through grace and a willingness to listen.

Matthew 13:1-23 - The Sower and the Seed | Kingdom Come Bible Study Part 24 by Tim Hatch

Wednesday, 15 October 2025   The enemy who sowed them is the devil, the harvest is the end of the age, and the reapers are the angels. Matthew 13:39   “And the enemy, the ‘having sown them,' he is the Traducer. And harvest – it is the age's consummation. And harvesters – they are messengers” (CG).   In the previous verse, Jesus continued the explanation of the parable of the darnel. His continued words of explanation are, “And the enemy, the ‘having sown them,' he is the traducer.” This is the first time the devil, or traducer, has been mentioned since Chapter 4. Jesus is the Sower. He sows good seed, but along with His efforts, the traducer sows his bad seed.   As the seed grows and matures, there has to be a separation between them. But Jesus, not wanting to harm the progress of His efforts, leaves them until the end. That is seen in His next words, “And harvest – it is the age's consummation.”   A new word, sunteleia, is seen here. It is derived from suntelo, to complete entirely. Thus, it is an entire completion. Strong's adds to the meaning, saying, “of a dispensation.” As this is so, something that can be understood from the context, the logical question to ask is, “What dispensation?”   The most common answer by scholars throughout the centuries is, “The church age, of course.” Two points immediately dismiss that. First, Jesus was speaking to His disciples about Israel under the law. Regardless of what their ministry will later be, that is the context. Second, the church age had not yet been introduced. So poignant is this the case that as Jesus was departing to heaven, this exchange is seen –   “And being assembled together with them, He commanded them not to depart from Jerusalem, but to wait for the Promise of the Father, ‘which,' He said, ‘you have heard from Me; 5 for John truly baptized with water, but you shall be baptized with the Holy Spirit not many days from now.' 6 Therefore, when they had come together, they asked Him, saying, ‘Lord, will You at this time restore the kingdom to Israel?' 7 And He said to them, ‘It is not for you to know times or seasons which the Father has put in His own authority. 8 But you shall receive power when the Holy Spirit has come upon you; and you shall be witnesses to Me in Jerusalem, and in all Judea and Samaria, and to the end of the earth.'” Acts 1:4-8   The disciples were wondering when the kingdom would be ushered in, as if it would be soon. Jesus didn't tell them there would be no kingdom for Israel. Rather, His plan for them is one that encompasses the duration of the church age. The period of law, for Israel, never ended. They have been under the curses of the law for having rejected Him.   The church age is given to bring salvation to the world through the gospel, but that is not its only intent –   “But I say, did Israel not know? First Moses says: ‘I will provoke you to jealousy by those who are not a nation, I will move you to anger by a foolish nation.'” Romans 10:19   “For I speak to you Gentiles; inasmuch as I am an apostle to the Gentiles, I magnify my ministry, 14 if by any means I may provoke to jealousy those who are my flesh and save some of them.” Romans 11:13, 14   Properly understanding the dispensational model addresses the issue that cannot be rightly understood otherwise. So profound is this truth that even those who hold to dispensationalism still mix their theology and take the words of Jesus as referring to the church age. This is incorrect. Understanding this, He next says, “And harvesters – they are messengers.”   There is no article before messengers. What type of messengers is not stated. The vast majority of translations and commentaries say they are angels. Though this is possible, it is not a necessary deduction. For all we know, it is earthly people appointed to decide the matter of who is who at the end of the tribulation.   Either way, this is referring to Jesus' words found in Matthew 24. In 24:3, the disciples ask about the sunteleia, the end of the age or consummation. Jesus then explains what will take place in verse 24:31. He notes that He will send His messenger to gather the elect. He then gives the details of that through the end of the chapter.   None of what He says refers to the church or the rapture. They are words of the elect being gathered and the others having judgment brought upon them. Only then will the earthly millennial kingdom be ushered in.   Life application: Though not yet complete, there is unexplained wording in Jesus' parable. There are also unexplained concepts not specifically stated. In other words, and for example, after Jesus' explanation is complete, nothing will have been said about why He allowed the traducer to sow bad seed.   Jesus died on the cross and defeated sin. Why didn't He just take care of him and all of the world's mess at that time? The answer is not so that the church could usher in a state of perfect harmony before Jesus returns.   The answer is found in His covenant promises to Israel. Israel rejected Him. But their rejection does not negate His faithfulness to His words of promise to them. In order for these things to be realized, He began the new dispensation, that of grace.   During this age, the whole world is evangelized, and the eternal kingdom is being added to daily throughout the world. Eventually, His plan will lead back to Israel being the focus of attention. That is beginning now. Though they are not His people (ammi: My people) at this time, according to both the prophets and Paul, they will be at some point.   The world, including Israel, is being prepared for that day. At some point, the rapture will take place. When that occurs, the events of the end time will start to unfold, leading to the fulfillment of His parables and explanations of those times. Get ready! Israel is back in the land. The end of all these things is being prepared.   Lord God, thank You for Your faithfulness to Israel. In seeing how You deal with them, we can know that You will deal the same with us. We are so unfaithful, but You are faithful and true. Help us to realize this and to honor You all the more for Your kind grace directed toward us. Amen.  

Gil Alderete of Catholic Men's Fellowship (CMF) serves as host of Men of Faith; he continues his conversation with his guest Milton Aldana of the Sower Ministry who shares the story of his growth in faith.Listen live to Gil's show Men of Faith at https://www.spiritfilledevents.com/radio-podcast Monday -Friday at and 12:30pm Pacific Time. Podcast is available https://www.spiritfilledevents.com/men-of-faith and other podcast outlets. Support the show

EDDIE PEREZ IS A HUSBAND, FATHER OF FOUR, AND CATHOLIC EVANGELIST. HE HAS EXTENSIVE EXPERIENCE IN BRINGING OTHERS TO CHRIST AND EMPOWERING LEADERS IN THE CHURCH TO DO THE SAME. HE HAS SERVED IN DIFFERENT CAPACITIES WITH SEVERAL APOSTOLATES IN SOUTHERN CALIFORNIA INCLUDING EL SEMBRADOR, GENERATION CONNEXION, THE SOWER MINISTRIES, GUADALUPE RADIO, FAMILY THEATER PRODUCTIONS, PALABRA DE FE Y VIDA, SAN JUAN DIEGO RADIO, PETRUS, LIFE TEEN, SOUTHERN CALIFORNIA RENEWAL COMMUNITIES, CATHOLIC CHARITIES, AND THE CATHOLIC COMMUNICATORS OF SOUTHERN CALIFORNIA TO NAME A FEW

In this week's episode, I interview J.D. Walt, Sower-in-Chief at Seedbed and pastor of Gillette Methodist Church in Gillett, Arkansas. We do a deep dive into his latest book Romans: From Sin Management to Love Unleashed. We also talk about his long standing exegetical/devotional series Wakeup Call, holiness of heart and life, and how serving in a local church has affected how he writes. Buy a copy of Romans: From Sin Management to Love Unleashed https://amzn.to/46Qlok1   Sign up for JD's daily wake up call emails: www.seedbed.com/wakeupcall   Books Recommend by JD: E.B. White, Charlotte's Web https://amzn.to/4n6yz5k   J. Oswald Chambers, My Utmost for His Highest https://amzn.to/4q4ocBv   Thomas Kelly, Testament of Devotion https://amzn.to/3KI3APz    Chuck Colson, The Body: Being Light in Darkness https://amzn.to/3KNlrVb   Brian's Books Astonished by the Word: Reading Scripture for Deep Transformation https://amzn.to/3uuWCoQ    Centering Prayer: Sitting Quietly in God's Presence Can Change Your Life https://amzn.to/4q8Z2BT   (Re)Aligning with God: Reading Scripture for Church and World (Cascade Books) https://amzn.to/30tP4S9    Invitation: A Bible Study to Begin With (Seedbed) https://my.seedbed.com/product/onebook-invitation-by-brian-russell/    Work with Brian: Brian is available for personal coaching in the areas of spiritual growth, missional leadership and biblical/theological training. Brian is also available for virtual or in person speaking/teaching. He offers workshops and stand alone talks on contemplative spirituality as well as on a variety of books and topics relating to engaging Scripture for a life of mission, community and holiness. Email me: brian@brianrussellphd.com or www.brianrussellphd.com  Amazon links are affiliate links. Without affecting the cost on your end, Amazon shares a small percentage of the profit with me if you purchase any product after following these links to Amazon. In other words, if you shop regularly on Amazon, you can support my work by clicking on any of the books I linked and then searching for whatever you want to purchase. Thanks for your support.

Frankenstein by Mary Shelley (1818) vs Parable of the Sower by Octavia E. Butler (1993)

The post The Parable of the Sower appeared first on The Vineyard Church.

Monday, 13 October 2025   He answered and said to them: “He who sows the good seed is the Son of Man. Matthew 13:37   “And answering, He said, ‘He, the ‘sowing the good seed,' he is the Son of Man'” (CG).   In the previous verse, the disciples came to Jesus and asked Him to explain the parable of the darnel. Therefore, Matthew records, “And answering, He said, ‘He, the ‘sowing the good seed,' he is the Son of Man.'”   His words reveal that this is not just a parable without an exact meaning, like a fable or a general metaphor that can be equated to various things. Rather, it is a specific parable that provides specific information.   Because this is so, even though truths from it may bleed between dispensations, the most likely explanation is that it is an overall truth applying to only one. This was discussed in the comments provided when the parable was given to the crowds by Jesus.   Jesus is the Sower. Therefore, the parable is referring to Him and cannot be transferred to anyone else as an example of their life or ministry.   Life application: As noted in an earlier commentary (Matthew 13:30), if the words of this parable are referring to the church age, there needs to be a specific spiritualization of some of what is being said.    This is generally what people do, attempting to fit themselves and their situation into parts of the Bible. Passages, for example, that provide hope to Israel in exile to Babylon, such as are found in Jeremiah, are transferred to our lives. Although they are words of hope, they are intended for a particular audience.   We can learn about God's mercy and compassion from those passages, but we should not endeavor to place ourselves into what is being stated. The words of this parable are specific and have an intended audience.   We can learn truths from it, and we can also see parallels in our dispensation to some of the things that happen, but the best course of action when reading it is to understand that it is dealing with Jesus and Israel.   Lord God, help us to understand Your word as You intend for us to understand it. Keep us from making faulty or illogical connections that are not intended by You. Rather, may our time in Your word be for understanding Your nature and Your care for humanity as You interact with us at any given time. Amen.

Pastor Tosha continues our series "Go and Tell" and teaches us the parable of the farmer and how it relates to the power of God's word and how we should respond to it. As always, thank you for your generosity!  If you would like to give to Destiny Church, please click this link and then click the giving tab! https://destinychurch.me/ Or text destinychurchgive to 77977!

A Study of the Book of Matthew

Mark 4:1-20

Episode Notes The previous parable was The Sower and The Seed which I have looked at in a previous Pod-Cast Episode. Those about Jesus at this point did not fully understand the Parable of The Sower and the Seed and wanted clarification. This is why verse ten said, “…those around him ( Jesus ) with the twelve asked him about the parables.”. Please visit our Outreach Web site! ~ Home Page. Introduction ~ About Us, Who We Are: Episode 1 How-To Be Saved: Episode 2 “End Times” and “Benediction” A “Barking Squirrel Production” Copyright: 2018 ~ All Rights Reserved Our Series: “The Purpose of the Parables”: 2025-1002 Episode: 41 Copyright: 2025 TAGS: #Gospel #Christ #Newbirth #Joy #Holiness This podcast is powered by Pinecast.

Discover the meaning behind the Parable of the Sower, one of Jesus' most powerful teachings about faith and the condition of the human heart. In this episode, we explore the four types of soil and what they reveal about our response to God's Word. Listen to find out which soil you are and how to grow deeper roots in your spiritual journey.

We are living in a world that currently feels unsettled, to say the least.At best, people seem confused. At worst, frozen, or acting out. There is so much anger and uncertainty in the air.One way I'm coping is by returning to art and story. Because here is what I know: Stories are more than entertainment. They can be bids for understanding. They can be tests to see if you understand or even agree with another person. And for times like these, they can also be compasses that orient us when the world feels unmoored.Since January, I've noticed myself reaching for historical fiction and speculative fiction as if story itself is a lifeline.That's what this first episode of season two is about: How story can hold us and help us make sense when the world we live in feels fractured. I'll share a few of the narratives that are nourishing me right now, and give you an exercise I use with clients when they're ready to write a new story for their own lives.This is also an introduction to our theme for season two: imagination. Over the coming weeks, you'll hear from living sages, authors, educators, artists, and activists—people imagining new ways of being, and offering us tools to step into our own power.Listen to the full episode to hear:Three narratives of agency, creativity, and community that offer fierce hope in the face of oppression and adversityA six-sentence exercise to write your own story of muscular hopeHow Emma Cote's Pixar Story Spine can help us practice, and then live, with hopeTo download the Story Spine Worksheet, click here.Learn more about Valerie Black:The Change AgencyBecoming Power NewsletterCoachingResources:Parable of the Sower, Octavia E ButlerThe Japanese Lover, Isabel AllendeHarlem Rhapsody, Victoria Christopher MurrayThe Mars House, Natasha Pulley

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Send us a textWhat if the line “many are called, few are chosen” isn't a riddle but a roadmap? We take a sober, hopeful walk through Scriptures that unsettle easy religion and steady real faith—starting with Deuteronomy 7:7, where God chooses the fewest to showcase His strength, and moving through Matthew 20's vineyard wages to Romans 9's distinction between flesh and promise. Along the way, we test our assumptions about universalism, cultural Christianity, and the idea that religious privilege or national heritage can stand in for new birth.We also reframe the Parable of the Sower as a portrait of the Sower Himself—Christ scattering one powerful Seed across four kinds of hearts. The wayside never receives; the rocky receives without root; the thorny receives but is choked; the good soil receives and bears lasting fruit. This is not about technique or personality; it's about life from above. Our panel wrestles with election and assurance in plain terms: gratitude over pride, humility over presumption, urgency over apathy. If Israel's privileges didn't guarantee salvation, neither do ours. Faith in Christ, given by grace, evidenced by perseverance and fruit, is the narrow way.Expect candid moments: questions about mourning the lost under predestination, testimonies of laying down pride, and clear calls to examine ourselves without sinking into fear. The throughline is simple and bracing—God saves through promise, not pedigree; through mercy, not math; through a narrow gate that remains open to all who come by faith. Listen to be challenged, comforted, and called to a deeper honesty with God. If this conversation helps you think and trust more clearly, share it with a friend, subscribe for more, and leave a review to tell us what changed for you.Support the show

Shallow faith doesn't always look dangerous. In fact, it often feels safe, respectable, and comfortable. But it's one of the greatest barriers to living an empowered life in Christ.In this message, we look at Jesus' Parable of the Sower in Matthew 13 and uncover how different heart conditions impact our ability to grow, bear fruit, and live empowered by the Spirit. Are you standing safely on the shore with the crowd—or stepping into the deep with Jesus?

River of Life is an inter-denominational, interracial, Spirit-filled church located in the heart of Wakulla County, Florida. We share the sermons from our services in the hopes they'll reach others determined to worship God in spirit and truth.

River of Life is an inter-denominational, interracial, Spirit-filled church located in the heart of Wakulla County, Florida. We share the sermons from our services in the hopes they'll reach others determined to worship God in spirit and truth.

In this solo episode of The Reformed Brotherhood, Jesse Schwamb explores the profound depths of Jesus' Parable of the Sower from Matthew 13. While this parable might seem unassuming compared to others, Jesse reveals how it serves as the "granddaddy" of all parables—offering a God's-eye view of salvation through the ordinary imagery of farming. The episode examines why different people respond differently to the same gospel message, and challenges listeners to consider what kind of soil their own hearts represent. Through historical context and theological reflection, Jesse unpacks how this parable prepares believers for the mixed responses they'll encounter when sharing the gospel and reminds us that the efficacy of salvation depends not on the sower's skill, but on God's sovereign work in preparing hearts to receive His Word. Key Takeaways The Parable of the Sower provides a framework for understanding the various responses to the gospel message, serving as preparation for disciples who would face both acceptance and rejection. Jesus' parables, particularly the Sower, demonstrate how God uses ordinary, mundane things to express profound spiritual truths about His kingdom. The efficacy of salvation doesn't depend on the skill of the sower but on God's sovereign work in preparing the soil of human hearts. God's Word never returns void but always comes back "full" of either acceptance or rejection—it accomplishes exactly what God intends. Historical context matters: Jesus' audience had high expectations for a Messiah who would establish an earthly kingdom, but Jesus was revealing a different kind of kingdom. The Parable of the Sower shows that the kingdom of God isn't received equally by all—some receive it with joy while others reject it outright. Having "ears to hear" is a gift from God through the Holy Spirit, not merely intellectual understanding but spiritual receptivity. The Word That Never Returns Void The power of God's Word stands at the center of the Parable of the Sower. Jesse highlights Isaiah 55, where God declares that His word "shall not return empty, but it shall accomplish that which I purpose." Unlike human words that often fall flat, God's Word always achieves its intended effect. This doesn't mean universal salvation, but rather that God's purposes are never thwarted. When the gospel is proclaimed, it always returns to God "full" of something—either acceptance or rejection. The parable illustrates this reality by showing the various responses to the same seed. This should encourage believers in evangelism: we are simply called to faithfully sow the seed, while God determines the harvest according to His sovereign purposes. Our success is not measured by conversions but by faithfulness in proclamation. Kingdom Expectations vs. Kingdom Reality The historical context of Jesus' ministry reveals a profound disconnect between what people expected from the Messiah and what Jesus actually delivered. Jesse explains how the Jewish people anticipated a conquering king who would overthrow Roman oppression and establish a visible earthly kingdom. Instead, Jesus announced a kingdom that begins in the heart, dividing even families according to their response to Him. The Parable of the Sower anticipates this mixed response, preparing disciples for both acceptance and rejection. This teaches modern believers an important lesson: the gospel will not be universally embraced, even when perfectly presented. Some hearts are like paths, others rocky ground, others thorny soil. Yet we continue sowing because God has appointed some to be good soil—hearts prepared by the Holy Spirit to receive the Word and bear fruit. This reality should both humble us and embolden our witness. Quotes "The power of this message is in the message itself, but the medium by which it is delivered... it does pierce the heart. It does pierce through bone and marrow. It does divide because it always returns full of either acceptance or full of rebellion and denial." - Jesse Schwamb "We find ourselves humbled. We find ourselves rushing in, coming into the kingdom, fighting to come into it because God has impassioned us with that same zeal that has accomplished this very thing. He implants it in our hearts, in our minds, in our guts, so that we would come before him and worship him." - Jesse Schwamb "Consider what it means that this good news... that God's word is his deed. This is why... it's such a blessing to live in this period of time where we have such easy access for most of us to the word of God, and that we ought to be zealous about getting that word out to all people because behind it and within it and around it is the full power of the Holy Spirit." - Jesse Schwamb Full Transcript Welcome to episode 463 of The Reformed Brotherhood. I'm Jesse, and this is the podcast for those with ears to hear. Hey, brothers and sisters, so I am just one half. Of the Reform Brotherhood squad. Tony, of course, wanted to join us on this episode, but it sometimes happens in life. Our schedules were a little bit crazy this week, and God gave us responsibilities that put us in opposite directions for part of the time. And so that means that today on this episode, I thought. You and I, we could just hang out and Tony will be back to join us in the next episode. [00:01:20] Solo Episode and Parable Series Overview But for now, this is one of those solo or formed brotherhood episodes. And if you have been tracking with us, we just started this great and amazing journey on going through all the parables that our Lord and Savior gives to us in teaching us about the kingdom of God and its power. And we just started by talking about the parable of the sower, in fact. In the last episode, we just covered basically the first two soils, the first half of that amazing little story, and I thought it would be really, really great to camp out in that for just a little bit more because even though Tony's not here, the podcast goes on and we, Tony and I never really. Thinking about these things and when we start a series in particular, we always find that we just gotta keep going back on it in our minds ruminating on what we said and what God was teaching us and the conversations like all good conversations that draw your mind back to the things that you talked about, which I should say maybe before I begin in earnest, that is also my denial, which is saying things like, let's camp out in this text now to be. Sure. There's no wrong reason why, or there's no bad reason to say words like that. It's just when I hear myself say them, I think about all the things that Christians say, like saying like, we should camp out in this text, or Let's sit in it for a while. And I think maybe it's because I'm just not into camping or maybe because I think most of the time when you use the phrase like, sit in, it's not. A happy or blessed or joyful thing that you're describing. So I always find that funny, and yet here I am saying it because I just couldn't think of anything better to say except, you know what? We should pause and maybe ruminate a little bit more. On all of this good stuff that's in Matthew chapter 13, where Jesus gives us the parable of the sower, so you can join me in sharing which little Christian phrases maybe you think you hear, we say too much or just become rote or part and parcel what it means to talk. The best way for you to do that is do me a. Go to your favorite internet device and in the browser, type T me slash reform brotherhood, that will just take you that little link to a part of the internet using an app called Telegram where a bunch of brothers and sisters who listen to the podcast are chatting about the podcast, their live sharing prayer requests, and there's even a place for you to share, Hey, what are the things that Christians say that you think. Why do we say that? Why are we always talking about hedges of protection? Why are we always talking about camping out in a text? So that's a place that you can come hang out. So go to t.me/reform brotherhood. [00:03:56] Deep Dive into the Parable of the Sower But enough of that, let's talk a little bit more about this incredible parable that our Lord and Savior gives us in Matthew chapter 13. It's so, so short in fact that I figured. The best parts of any conversation about the Bible is just hearing from God in his word. So let me read just those couple of verses. It's just eight verses beginning in Matthew chapter 13, the parable of the sower. That same day, Jesus went out from the house and sat beside the sea and great crowds gathered about him so that he got into a boat and sat down and the whole crowd stood on the beach. And he told them many things in parables saying 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 roots, they withered away. Other seeds fell among thorns, and the thorns grew up and choked them. Other seed fell on good soil and produced grain. Some a hundred fold, some 60, some 30. He who has ears let him hear. [00:05:09] Personal Reflections on the Parable I have to say that of all the parables, and we mentioned in the previous episode that this one is kind of the granddaddy of them all. It's a god's eye view on salvation told in this lovely kind of encased way about horticulture and farming and growing plants. But to be totally transparent, I never really got into this parable. It was never really my favorite one. Like of all the things that Jesus says, of all the creative and wonderful terms of phrase, this one for me always just seemed to be lacking That stuff. You know, it doesn't have really strong characters. It's about a sower, seed and soil, and compared to some other things that seems kind of unassuming and. Not very exciting, quite honestly, to me, and it's not as exciting, I think, as stories about, I don't know, losing something of value and then suddenly finding it and rejoicing and having the characters, feeling yourself in those characters as they go about experiencing all the emotions. That Jesus expresses and keyed in these lovely little riddles called parables. And so for this one, it's always been a little bit kind of like a, okay. It's interesting and the point seems fairly straightforward and it just doesn't captivate me as the others. And I've been thinking about about that, how even in this, it just seems like a really normal, mundane, kind of pedestrian expression of a life in that time. And it's all wrapped up in gardening. And throwing seeds into the ground, not even having control of their outcome. And then in this way, though, expressing and explaining this grand narrative and arc of salvation from God's perspective. So it is, again, another lesson in God using ordinary, normal, almost seemingly mundane things to express his power, to express our lack of control and to show so that he does. Did I just say so to, so that he does all things and certainly we get so much of that in this parable, and so it made me think this week after Tony and I talked about it a little bit. Just how it raises a question in this really normative, kind of unassuming, almost boring, if I can say way, this really profound question, which is, will we be this fruitful, fertile soil? Will we be fruitful followers? Of Jesus Christ. And it doesn't just raise this question, I suppose it also gives us some hope, but it also does so with a warning. It is a maybe a little bit of law and gospel even embedded in these simple means of, again, talking about what it means to plant something and to entrust the planting, the acy of the growth there to the soil and the seed, and there's hope. There's warning and there's so much of that that's in this context of the parable, and that's what's led me to wanna talk to you all a little bit about that as we kinda process together more of what this means. [00:08:00] Historical Context and Expectations of the Messiah I was thinking that when Jesus began his ministry, when he's coming forward, he's really announcing the arrival of the kingdom of God. And it's helpful, I think, to meditate as a second on how profound that is, that he comes again, not just as the message, but the messenger and the medium of that message. I was just kinda ruminating on the fact that. Everybody had high expectations. There was no one, I think, with kind of a low opinion of what was about to happen or of what the Messiah was going to bring or what he was going to do. And here you have like explicitly Jesus' hearers, their ancestors would've been taken into exile and captivity because they had broken the covenant with God. And the prophets had made this case for God's punishment because of their idolatry and their injustice. But that message, and you get this especially in in books like Isaiah. Where there's this mixture that's bittersweet. There is not only an exclusive message of woe for the people, but there is at the same time up against sick, almost running parallel. This promise of a day when God, by his own effort in Zeal, would bring about a restoration where he'd set up visibly an earthly reign through his anointed Wanda Messiah. And so I can only imagine if I could. Even partially put myself in the place of these people who are hearing this particular parable, that there is all this sense that we have strayed from God, that we're covenant breakers, but that he has promised to make a way and that his own zeal will very much accomplish this, but it will be visible and earthly, not just spiritual in the sense that we believe these things and we internalize them in the sense for our being, and therefore we speak about them in these kind of grandiose and ephemeral terms. But more than that, that God was going to come and set up an earthly reign, purely manifested in the world in which we live and breathe and have our being. And so two things would happen. Israel's oppressors would be defeated. And God would institute a pure worship and a reestablished pure worship. And so I can't help but think maybe there was some of this expectation. They're, they're seeing this Messiah, this Jesus, the one who speaks with a different kind of authority, come into their midst. And there I think all these things are somewhere in their minds as their processing. Maybe they should be in ours as well. And so there's this portrait that's being painted here of the prophet saying there's gonna be. Restoration and this image of a seed being sown. And then of course you have these metaphors that Jesus is employing in his own time. Very reminiscent of passages like in Isaiah 55, where you find the prophet saying, for as the rain and the snow come down from heaven and do not return there, but water the earth, making it bring forth and sprout giving seed to the sower and bread to the eater. So shall my word be that goes out from my mouth. It shall not return empty, but it shall accomplish that which I purpose and I shall succeed in the thing for which I sent it. What an amazing, glorious promise of God that there is no suboptimal nature. In his expression of who he is and what he's accomplished, that the very thing that he intends to do, he always does, and this word comes back. I think what really strikes me about this passage in particular is the fact that it does not return to God empty. I mean, think about what that means. It's strange in a way. That. In other words, it's full of something. And here I think it's full of response. It's full of anticipation. It's full of this. Like what? What has gone out is now received by the individual and then returns with either acceptance or denial, very much in the same way that we're about to receive it in this parable before us. And in fact, even our ability to understand the parable. This if you have ears, he has ears. Let him hear that itself is an expression. So in other words. The power of this message is again, in the message itself, but the medium by which it is delivered, it does pierce the heart. It does pierce through bone and marrow. It does divide because it always returns full of either acceptance or full of rebellion and denial. And so when we think about the people of Israel. They exactly in that way. They return from exile under Ezra Nehemiah. But even those returns, even those improvements or some of that remediation seems to me like to come short of expectations. You know, Ezra rebuilt the temple, but it paled in comparison to Solomon's original, in fact. If we go to Ezra chapter three, there's like so much honesty as the people are seeing this rebuilt temple. Their response is, is like tragic in a way. So this is Ezra chapter three, beginning verse 12. But many of the priests and Levites and heads of fathers houses, old men. Who had seen the first house as the temple of God wept with a loud voice when they saw the foundation of this house being laid, though many shouted aloud for joy so that the people cannot distinguish the sound of the joyful from the sound of people's weeping for the people shouted with a great shout and the sound was heard far away, even in just the setting up the foundation, the base layer. There are those saying this is. This is not like it used to be. Even this is just far piles in comparison and falls very far short of the original. And of course you have Nehemiah's rebuilt wall around Jerusalem. Couldn't even ensure the holiness of God's people. And so everything up to that point. All of it was still just a shadow. It was like a big, giant disappointment, a blemish as it were, on God's people. Even as there was an attempt to restore, there was still this longing from the inside to have the real McCoy to everything made right to have the true Messiah come, not the one that was the type. Not the thing that was the shadow, not the the poor replacement or the analog, but the real thing. And so you have in response to this, you know, some of God's people move into the wilderness and pursue holy living. Some accommodated to Roman occupation like the Sadducees, some retreated into kind of individual individualistic piety or rule keeping like the Pharisees. And then there's all kinds of accounts of God's people in rebellion. Like Simon, the Zealots. There were some who even located themselves under the legitimate, yet Roman endorsed leadership of Herod, you know the Herodians. So you have all of these people you can imagine literally in the same audience. Jesus pushes back and he begins to teach them. And he starts by talking about horticulture. He starts by saying, A sower goes out and he throws all this kind of seed. And it's not difficult to imagine that all of the seed, all the soil, everything is represented in what he's saying right there. And then it's not a story as if like, well, you take this away and try to process it in such a way that you might come to terms with it later on. It's happening in the here and now. Even what he's saying. Even the message that he's communicating is being man made manifest right there in their midst, and it's not returning a void to him. The one who wrote it to begin with is the one who's speaking it, and it's having its desired effect, even as we read it now, and it reads us today. [00:15:13] Jesus' Ministry and the Kingdom of God And so it's amazing that it's on this stage that Jesus steps out and he stands, especially in the synagogue when he reads from the Isaiah scroll. And he announces that the true jubilee has now arrived and it's arrived in him. You know, by the way, what's interesting there is we have, we have no real reason to think that Israel ever really practiced Jubilee as it was outlined in the scriptures. So we have this beautiful instruction for a reset, a pure reset, and one that is liberty and freedom in so many ways, but especially demonstrated in this economic reality. And Jesus commences his public ministry proclaiming the good new. News that the kingdom of God has arrived. I feel like we have to go there, right? Because this is just so good. So in MOOC chapter four, Jesus stands up. He asks for the scroll, and this is what he reads. Loved ones. These are fantastic words. I mean, hear them from the mouth of our Savior. Again, Jesus reads this, the spirits of the Lord is upon me. Because he has anointed me to proclaim good news to the poor. He sent me to proclaim liberty to the captives and recovering of sight to the blind to set at liberty those who are oppressed, to proclaim the year of the Lord's favor. It's such incredibly strong and powerful news. We're getting this sense that there are those who are poor that need. To hear that something will be different. That they are her, that they're seen that all of the straining in life and all of their labor is not in vain, but here is one who's come to rescue them and that those who have been set in prison, those who are chained and under duress and find themselves locked up. That here he has come to proclaim liberty to the captives, and then for those that cannot see, that have lost their way entirely, that are groping in the dark, here is one that's coming to recover the sight. Hear that word, not to give it brand new, but to restore that which was originally present to begin with. Imagine the horror of having your sights and then having it taken away that. Knowing that there was something there that was beautiful in your midst, something that was precious to you, and now to have that restored, in fact, like Blind by de MEUs the Greek, there is more when God says, or Jesus rather, says, what do you want me to do for you? The Greek is very clear, just says, sight again, sight again. And I think we like our ancestors and Israel here before us. We ought to be always clamoring and crying. Then I tell God like, son of David sight again. Would you help me to see truly not as the world appears to be, but we spiritual eyes, to know the truth, to understand how much you love me, and would you gimme the strength to love you? Me back love you back by way of giving, yes, this sight. And then for all those who are downtrodden. Where, wherever, and whatever that means, physically, emotionally, spiritually, that here's the one who has come to, again, set you at liberty and then to say, do you know what this time is? This is the time of the Lord's favor. Why? Because the son of man is here and where the son of man is. There is freedom and restoration. There is a new king over all things. There's one who super intends over all of the earth. Who has been given control over all things and has come to win literally the day for those who are rebellious before God, for those who have sinned, who are covenant breakers, who are gospel abusers, while we were at yet enmity with God at the right time, Jesus and his son for us. And so we find that it's like the pretext, it's the context for all of this, and especially this parable. And of course, rather than. Everybody listening to what Jesus has to say here and just being one over being filled with some kind of winsome logic of what's being said here, of being thoroughly convinced. We know that of course it's not just a matter of evidence, but unless the Holy Spirit comes the same spirit, which is upon Jesus, the sin of God, to change us, to open our ears, that we do not hear these things, we don't hear them as we ought to. We do not give them heed. We do not internalize them, and we cannot understand them. And so because of that, rather than of course meeting with universal acceptance, Jesus, of course, he encounters a host of reactions. Some opposed him. The crowds sometimes were way more motivated, like people in our day by novelty or curiosity or by presume rewards or blessings. You can imagine this is what makes, of course, something like the Blat and grab, its kind of gospel, the prosperity of some of our modern evangelical expression, so incredibly dangerous. Because of course people will say, well, if I can get that blessing, of course I want Jesus. Or if I'm gonna be made, well, yes, I'll, I'll find, I'll take Jesus. If I'm gonna get wealth and riches and a 401k, that's gonna suit my every need. Well sure I'll take Jesus. And of course, the blessing, the reward of getting Jesus is getting the son of God, getting the one who restores us first and predominantly. With God the father himself, that all of those blessings are already ours in the spiritual realm because of Jesus. In fact, we've, we've already been placed with him in the heavenly realms. That is the reward. And so sometimes the gods were a little bit more motivated by, this guy's given us bread before. Let's see if there's gonna be another buffet, rather than he says We ought to eat and drink his flesh. That in that is eternal life, and so we get distracted. And so sometimes novelty and curiosity just win the day. And then of course, on the other hand. Some of the most unlikely unseemly, most sinful were responding with incredible joy and embracing Jesus and his announcement. Tenaciously like voraciously, the ones who were humble, who knew that they needed a savior, they needed a reconciliation that was alien and outside of themselves. Something powerful that could defeat even the sin that was within them and bring about a pure and unbridled atonement, unreserved in its ability to clean. These were the ones who were saying, come, Lord Jesus, these were the ones crying out, saying, have mercy on me, son of David. And we like them. Ought to follow that example. And so throughout Matthew's Gospel and Luke's gospel. There's a mixed response throughout the entire ministry of Jesus. And again, what's unique about this parable, I think, is that Jesus comes setting the stage for that unique response. All of those different kind of options and how people will perceive him, how they respond to him, what they will say to him. And so whether as you go through the narratives in the gospels, you look to. The Samaritan Leopard or the blind beggar, or the Chief tax Collector, or the impoverished widow, all of these were those who were forcing their way into the kingdom in response during the good news. There's really something I think that's beautiful about that, that God allows for us to force our way as it were. When we are convicted of this kingdom, that he is the kingdom and that he brings it to us. That we come headlong, rushing in, falling over ourselves to get into that kingdom by the power of the Holy Spirit. And that's why I think, why, why Luke writes in chapter 16 of his gospel. The law in the prophets were until John. Since then, the good news of the kingdom of God is preached and everyone forces his way into it. What a amazing and lovely thing that God allows us. Which is the truth, to force our way into that. So these were the ones who proved to be the fertile soil for the word of the kingdom, not the ones who chose the places of honor or the privilege, or we saw Jesus one of many important priorities to be managed. What we have here is the ones who forced their way in. These were the ones who proved to be the fertile soil, and I'm not gonna steal. Any of our thunder, because Tony and I are gonna talk about that in the next episode. But I bring that up merely to say there's so much that's rich here. When we think about are we as Christians fruitful and fertile? In our following, after the Lord Jesus Christ. And that's Matthew's great theme of reversal, like beginning in the birth narratives of Jesus and continuing through the very end of his gospel count. Even like in his final parable, Jesus forced the confrontation with his opponents by declaring that God would give the kingdom to those who had produce a harvest for God in honor. His son. That's the truth. And so he was more than simply this messenger in these cleverly created stories announcing the arrival of God's reign. He was the one who brought the kingdom. And actually, in fact, Jesus embodies the kingdom because he was the king, not only of Israel, but the royal son of God who would rule the nations. And because of that. He did represent a threat to overthrow to some just as much as he was meant as a salvation and a blessing to others. He is divisive. In fact, what's interesting is if you track Jesus standing up in the temple. And he comes forward and reads from Isaiah. It's interesting where he stops reading. This is really before kind of the, all the language about the second coming back, him really coming not to bring just salvation, but to bring retribution, to bring justice and punishment for those who are God's enemies. And so really this first coming. Jesus is all about this. It's it's all about having the message of God go out in that return void. It's returning full of the response of God's people, full of the response of God's enemies and therefore. This parable, an ex explanation to his inner circle would be understood as an accounting for the surprising range of responses. And even more than I think like an ex explanation, like explicitly it would be this kind of preparation. This kind of, again, setting a table or opening up a pathway for this hard road that lay ahead for those who would remain true to Jesus. These would be the ones who would serve the ultimate purpose of God's great act of sowing in his son to produce a great harvest. And of course. That is partly what lies the hope for us. I mean, I think I said last time we spoke about this, what I appreciate about this teaching is not only that it doesn't pull any punches, but it's just so. Real, it's so resonant because Jesus already gives us some of the breadth and scope or the continuum of the responses so that when we go out and we should so unreservedly that that is by proclaiming Jesus as the king who has come as the kingdom already ushered in as here, but not yet. When we do this, we can expect already that there'll be various responses. So one for us, it takes away the surprise. The second is it does prepare us. That these things might in fact happen. And three, it gives us a sense that, again, the efficacy of salvation. And we're getting, by the way, this view of salvation from, from God isn't again dependent on the skillset of the sower. Instead, it is God's prerogative. It's always God's prerogative. And here as loved ones, you've heard me say again, I must invoke the phrase, we have God doing all the verbs, right? He's the one walking in the field. He's the one reaching in into the seed bag, as it were. He's the one casting it liberally across the ground. He's the one making it grow. All of this is what God is doing. The preparation of the soil, the casting of the seed, the being present in. Farmland. All of this is what God is doing now. We emulate that by design. So now the call is to do what Jesus has done here in Mala for us, and that is that we also go out into the world and we proclaim this good news because what is unequivocally true is that the good news of Jesus Christ. Is for all people. Now, this does not mean that all people will accept it. That is abundantly clear in the message that Jesus gives to us. It does not prevent though us or him from casting it out to all people. We see that really, really. Vividly. Some will be given ears to hear. We ought to pray that our neighbors, our children, those in our churches and our communities, our politicians, we ought to be praying that all would be given ears to hear, and the seed of God's word will accomplish exactly what God intends and Jesus' word, a proclamation announcing the good news of the kingdom of God. We see vividly the point that God's word is. Deed that this word that he spoke speaks is his action. It's not simply that God says what he will do, but that his very act of speaking is the means by which he does that very thing. When we hear God speak to us, it is proof that we are alive. Not only do like dead men tell no tales, I think I've just inadvertently like quoted from Disney's. Um. Pirates movie, but they hear no tells as well. You know, you have been born again, not a perishable seed, but of imperishable through the living and abiding word of God. Incredible. Isn't it? Loved ones like it's incredible this story that to me on the beginning seems like so kind of. Boring and not particularly catchy and maybe not as interesting as some of the others contained within. This is literally all the words of life in the seed that we've seen thrown and in. It is like the continuum we find, not that it emulates the Old Testament, or that it somehow compliments New Testament, but within all within this parable is all of the scriptures and all of the full plan of God and all of his great love for us. That again, while we were at his enemies, he came and on this path, as he walks among the field, he casts the seed. To all, and he, by his power, gives to some these ears to hear. We find ourselves humbled. We find ourselves rushing in coming into the kingdom, fighting to come into it because God has impassioned us with that same zeal that has accomplished this very thing. He implants it in our hearts, in our minds, in our guts, so that we would come before him and worship him, fall down and find. The one who is our savior, who ushers in the visible kingdom of God, the one that is not built merely on political theories, on good rules. The kind of gospel that didn't come to make bad people good, but came to make dead people alive again. And I think that that is the absolute. Untouchable, unfathomable, almost completely un understandable, if you will, truth of this particular parable. I think this is why the Westminster confession describes the word of God, and particularly the preaching of the word as a means of grace. The word is powerful in itself by the spirits of God. I had to quote the Westminster, of course, at least in honor of Tony, so. [00:30:02] Call to Action and Final Thoughts That's my little challenge to you on this short little episode. It's just you and me and I'm saying to you loved ones. Consider this parable again. Consider how palpable this parable is. Consider what God has for us in it. Consider this soils. And then think about what it means that this good news, we see this within it, this vivid point again, that God's word is his deed. And so this is why though we do not create any kind of legalistic, conscription, or prescription around something like daily Bible study. Why? It's such a blessing to live in this period of time where we have such easy access for most of us to the word of God, and that we ought to be zealous about getting that word out to all people because, because behind it and within it and around it is the full power of the Holy Spirit that is always going out into the world and returning full with response and that when God. Speaks his word. He's always accomplishing his act in that very deed. And so it should be a blessing. We should be compelled to find ourselves in it as much as often as we can because what we're finding there is the power of God for us, in us speaking, administering to us to produce in us a great harvest. That's the promise it's coming, and we're gonna get there in the next. Episode, but what I'll leave you with is just those first two soils thinking about if you have ears to hear, if you have been made alive together with Christ, then consider that there was a time when you are one of the other soils and God who's being rich in mercy has rescued you. Not because of work done in righteousness, not because you've come forward and. Elevate your place to the, to elevate your state to the place of deserving poor. Not because like you came forward with, with empty hands and somehow convinced God that you are worthy enough, or sorry enough or contrite enough. But because of his great mercy, and it's that mercy, I think that compels us to say things to Jesus like Son of David Sight again. Son of David, have mercy on me, son of David. You are the real arrival of the Kingdom of God and your word bears testimony and your Holy Spirit has in a great work in my life. And to that end, I want to follow you and I want to ensure that this word that you've given to me is given to all people. So there's work to do, loved ones. And there's a lot there to process. I hope that you will take some time. Think about this in your own way, and as you are processing this as God is speaking to you, as you are joining together with loved ones from literally all over the world who are hanging out and listening to Tony and I chat about this stuff, that again, you would share your own voice, the best way to do that. Why do you make me beg you? Come join the Telegram chat. You'll have a great time. It's super fun. T me slash Reform Brotherhood. I would also be remiss if I didn't on behalf of myself and Tony, thank everyone who does hang out there, everyone who sent us the email, everyone who shares prayer requests or has prayed for us, and as well everyone who makes sure that this podcast. Is free of charge. It comes with its own expenses. It's not free to produce. And so we're so thankful that those who've said, listen, I've been blessed by the podcast, or It's just been important or special to me. God has done something in it. Or God has renewed a different kind of desire and passion to talk about the things of God or to encourage me in my life. I'm so happy if other things have happened. By the way, it's not because of Tony or me. It's because God is good to us. I mean, can I get an amen? I see that hand. In the back, God is good to Tony and me and we're just so thankful that we get to do this. And so if you'd like to join in supporting financially. Every little gift helps. You can go to patreon.com/reform brotherhood patreon.com, reform Brotherhood, and there you can find a way to give one time or reoccurring all of those gifts together. Make sure that there's no payrolls on this bad boy that you're not gonna get any super weird ads in the middle of it. You're just gonna get us talking. We want to em, I would say be emblematic of what we've talked about here, which is. Freely we've received freely want to give. And for those who join and say, I wanna make that possible so that no one has to be compelled to pay for this kind of thing, I love that we are here for that every day of the week and twice on the Lord's day. So next episode, Tony and I are gonna continue in this parable. We're probably, you know, gonna get together. We'll set up our tents, we'll just camp out here for a little bit. So until we get the tents out, we get the s'mores. And we start camping. Honor everyone love the brotherhood.

Send us a textHannah and Laura are wrapping up The Year of the Dresden and trying to remember what happened in Jim Butcher's book, White Night. They also discuss the relevancy of a book Laura read for her book club, a TV show that hit too close to home for Hannah, and the amount of time Hannah has spent exploring on Silksong...so far.*This episode contains SPOILERS for White Night by Jim Butcher. Spoiler section begins at: 36 min 55 secs. ***CW for the episode: discussions of social justice, racism, homophobia, violence, death, sexism, sexual assault, self-harm, gore, vampires, sex, religionMedia Mentions:White Night by Jim Butcher 1984 by George Orwell Farenheit 451 by Ray BradburyAnthem by Ayn RandTo Kill a Mockingbird by Harper LeeBrave New World by Aldous HuxleyParable of the Sower by Octavia ButlerBlack Mirror---NetflixAlien: Earth---Hulu The Bear---Hulu Friendship---HBO Max Murderland: Crime and Bloodlust in the Time of Serial Killers by Caroline Fraser Hollow Knight: Silksong video game Platonic---Apple TV Friends from College---NetlixWreck-It Ralph---Disney+Ralph Breaks the Internet---Disney+Charmed---HuluRevenge Arc by Cat VoleurWitch King by Martha WellsQueen Demon by Martha WellsA Mouthful of Dust by Nghi VoThe City in Glass by Nghi VoSupport the showBe sure to follow OWWR Pod!www.owwrpod.com Twitter (updates only): @OwwrPodBlueSky: @OwwrPodTikTok: @OwwrPodInstagram: @owwrpodThreads: @OwwrPodHive: @owwrpodSend us an email at: owwrpod@gmail.comCheck out OWWR Patreon: patreon.com/owwrpodOr join OWWR Discord! We'd love to chat with you!You can follow Hannah at:Instagram: @brews.and.booksThreads: @brews.and.booksTikTok: @brews.and.booksYou can follow Laura at:Instagram: @goodbooksgreatgoatsBlueSky: @myyypod

Please support our Extra Life fundraiser for Children's Miracle Network hospitals: https://www.extra-life.org/participants/550181 Justin's back! And he's got a new segment that takes another look at some of the best comic book storylines. Plus: Ice Cream Man, Parable of the Sower, and The Cartoonists Club, among other topics. Download and listen today on Apple Podcasts, Spotify, iHeart, Amazon, Stitcher, Goodpods, and more of your favorite podcast services!  Sponsored by Gamefly. New customers can get a 30-day free trial by clicking on the GameFly link at the top of GeekCavePodcast.com.

Mark 4:1-20 (ESV)Andrew and Edwin discuss Jesus's Parable of the Sower.Read the written devo that goes along with this episode by clicking here.    Let us know what you are learning or any questions you have. Email us at TextTalk@ChristiansMeetHere.org.    Join the Facebook community and join the conversation by clicking here. We'd love to meet you. Be a guest among the Christians who meet on Livingston Avenue. Click here to find out more. Michael Eldridge sang all four parts of our theme song. Find more from him by clicking here.   Thanks for talking about the text with us today.________________________________________________If the hyperlinks do not work, copy the following addresses and paste them into the URL bar of your web browser: Daily Written Devo: https://readthebiblemakedisciples.wordpress.com/?p=22828The Christians Who Meet on Livingston Avenue: http://www.christiansmeethere.org/Facebook Page: https://www.facebook.com/TalkAboutTheTextFacebook Group: https://www.facebook.com/groups/texttalkMichael Eldridge: https://acapeldridge.com/ 

In the Parable of the Sower, Jesus shows us that how we listen to God's Word shapes the harvest in our lives. Listening is the gateway to wisdom, and the seed you don't protect is the harvest you lose. Depth brings durability, while distractions can destroy destinies. What you water today becomes tomorrow's harvest—whatever you feed will flourish. When we guard, water, and nurture God's Word, the result is always a multiplied harvest.This is the official Facebook and YouTube channel of Champion Christian Center. Our mission is to love God, reach the one, and change the world. Through Bible-based sermons and devotionals, you'll learn how to understand the Word of God, fulfill God's plan for your life, and make a positive impact on the world around you. If you are local, we would love to meet you in person! We are located in Washington, PA and led by Pastors Nathan and Joie Miller.For more life-changing resources, visit us at www.championcenter.com.Subscribe to our YouTube channel:/ @championcenter1To give online:https://pushpay.com/g/championchristiancenter——Champion Christian Center Facebook:/ championccenterChampion Christian Center Instagram:@championccenter

In the Parable of the Sower, Jesus shows us that how we listen to God's Word shapes the harvest in our lives. Listening is the gateway to wisdom, and the seed you don't protect is the harvest you lose. Depth brings durability, while distractions can destroy destinies. What you water today becomes tomorrow's harvest—whatever you feed will flourish. When we guard, water, and nurture God's Word, the result is always a multiplied harvest.This is the official Facebook and YouTube channel of Champion Christian Center. Our mission is to love God, reach the one, and change the world. Through Bible-based sermons and devotionals, you'll learn how to understand the Word of God, fulfill God's plan for your life, and make a positive impact on the world around you. If you are local, we would love to meet you in person! We are located in Washington, PA and led by Pastors Nathan and Joie Miller.For more life-changing resources, visit us at www.championcenter.com.Subscribe to our YouTube channel:/ @championcenter1To give online:https://pushpay.com/g/championchristiancenter——Champion Christian Center Facebook:/ championccenterChampion Christian Center Instagram:@championccenter

A meditation preached by Fr. Eric Nicolai at Cedarcrest Conference Centre in Belfountain, Ontario on September 25, 2025.Luke 8:4-15: With a large crowd gathering and people from every town finding their way to him, Jesus used this parable: ‘A sower went out to sow his seed.We are the crowd that the Lord is now addressing, as we see him now with eyes of faith. You see him as he speaks there in the Gospel.Music: Michael Lee of TorontoThumbnail: Jean-Francois Millet, The Sower, 1851.

In this insightful episode of The Reformed Brotherhood, hosts Tony Arsenal and Jesse Schwamb begin their series on Jesus's parables by examining the Parable of the Sower (or Soils). This foundational teaching from Christ reveals why some hearts receive the gospel message while others reject it. The hosts unpack the four soil types Jesus describes, exploring what each represents spiritually and how these patterns continue to manifest today. They emphasize that while the parable reveals different responses to the gospel, it also provides comfort for believers engaged in evangelism, reminding us that outcomes ultimately depend not on the sower's skill but on the condition of the soil—a condition that only God can prepare. This episode offers both theological depth and practical encouragement for Christians seeking to understand the various responses to the gospel message in their own ministry contexts. Key Takeaways The Parable of the Sower serves as a hermeneutical key for understanding all of Jesus's parables, as it directly addresses why Jesus taught in parables and provides the interpretive framework for understanding their purpose. The parable reveals four types of responses to the gospel (represented by the four soils), but only one that leads to genuine salvation and fruit-bearing. The focus of the parable is not on the sower's skill or the seed's quality but on the condition of the soil—emphasizing God's sovereignty in salvation while encouraging continued evangelism. The "rocky ground" hearers represent those who initially receive the gospel with joy but have no root system to sustain them when trials come, often resulting in what we might call "deconstruction" today. Christians should expect varied responses to gospel proclamation and not be discouraged when the seed appears to be wasted on unresponsive hearts, as this pattern was predicted by Jesus himself. The parable provides a warning against shallow faith while encouraging believers to develop deep spiritual roots that can withstand persecution and trials. Genuine conversion is ultimately evidenced by fruit-bearing, not merely by initial enthusiasm or religious affiliation. Understanding the Soils The Parable of the Sower presents four distinct soil types, each representing different responses to the gospel message. The first soil—the path—represents hearts where the gospel makes no impact whatsoever; the seed simply bounces off and is quickly snatched away by Satan. This illustrates not merely outward rejection of the gospel, but also intellectual non-comprehension. As Tony explains, this doesn't necessarily mean active hostility toward the gospel but could simply be indifference: "It may not be someone who has like a closed fist, 'I hate the gospel, I hate everything about God,' but for some reason they're just not [interested]." This parallels Paul's teaching in 1 Corinthians 2:14 that "the natural person does not accept the things of the Spirit of God, for they are folly to him." The rocky soil represents those who initially receive the gospel with enthusiasm but lack depth. Their faith appears genuine at first but quickly withers under pressure or persecution. This phenomenon is particularly evident in what we often call "deconstruction" today—where someone who appeared genuinely converted falls away when their faith is tested. As Jesse notes, "I think what I've been helpful for me is to get outta my mind...what's the length of time here? Is it possible that somebody could be in this place...which presents like a setting down of deep roots that could last like years on end?" The parable reminds us that immediate joy at receiving the gospel is not necessarily evidence of saving faith, and it calls us to examine whether our own faith has sufficient depth to withstand trials. The Comfort of Realistic Expectations One of the most encouraging aspects of this parable is how it calibrates our expectations about evangelism and gospel ministry. Jesus teaches that when the gospel is proclaimed, we should expect varied responses—including outright rejection—not because of any failure in the message or messenger, but because of the condition of human hearts. This provides tremendous comfort for believers engaged in evangelistic efforts who might otherwise be discouraged by apparent failure. Tony highlights this point: "This parable is not about the skill of the sower or even the efficacy of the seed...The point of the parable...is that it has to do with the soil itself." This understanding frees us from the pressure of thinking we must somehow perfect our evangelistic technique or presentation, while also removing the false guilt that can come when people reject the message we share. Furthermore, the parable encourages continued, generous sowing of the gospel seed. As Tony observes, "We don't see the sower in this parable meticulously only identifying the good soil and only planting the seeds there. He does promiscuously spread this seed everywhere that he can." This reminds us that our responsibility is faithful proclamation, while the results remain in God's sovereign hands. Memorable Quotes "The Parable of the Sower teaches really that the gospel call goes out to all... but only those who God regenerates, that good soil, are gonna receive it savingly and will bear fruit." - Jesse Schwamb "Just because our experience of Christianity and our experience of being in the faith feels so genuine and real and rooted, we should also recognize that it felt real and genuine and rooted for [those who later fell away]... There's a caution there for us." - Tony Arsenal "The exhortation built into this is that we need to seek that root. We don't get to determine what kind of soil we are on an ultimate level—that's God's election and his secret providence. But on a horizontal level, in our experience of things, we have agency, we make decisions. We seek to be rooted or unrooted in the gospel." - Tony Arsenal Full Transcript [00:00:36] Introduction and Greetings Jesse Schwamb: Welcome to episode 462 of The Reformed Brotherhood. I am Jesse. Tony Arsenal: And I'm Tony. And this is the podcast of Good Soil. Hey brother. Jesse Schwamb: Hey brother. Well, will you look at us? Look at us. It's finally and officially begun. And that is this conversation. [00:01:00] Kickoff to the Parable Series Jesse Schwamb: This episode is really the kickoff, well, the first parable that we're going through together, starting a long conversation that I think is gonna bear much fruit, if you will. Yes. Maybe 30, maybe 60, maybe a hundred times. Lord willing. It's gonna be great. And we're starting off with a doozy. Yes. Actually, maybe this is like the granddaddy of all the parables because we're gonna hear Jesus tell us something about the word of God and how it's received among different hearers. And this is so fantastic. It's the only place to begin because this is truly some eternally contemporary words. Yeah, it's, this is the parable that's continually verified under our own eyes. Wherever the word of God is preached or expounded and people are assembled to hear it, the sayings of our Lord in this parable are found to be true. It describes what goes on as a general rule in our congregations in the world. Anytime the word of God goes out, what a place to begin. So we're gonna get there. It's gonna be great, don't you worry, dear listener. [00:02:04] Affirmations and Denials Jesse Schwamb: But of course, before we do that, it's our tradition, our word that's spoken is always something in affirmation with something or in denial against something. So I say to you, as I always do, Tony. What do you have for us on this episode? Uh, an affirmation or denial. Tony Arsenal: This is an affirmation. I'll try to keep it nice and short and tight. Uh, I am affirming everything that comes with the fall. It's the air's getting crisp. The season, the, the pumpkin. Yeah. Not, not the fall. With the, let's, let's, let's clarify. I'm affirming everything that comes with autumn. So, uh, the air's crisp, the pumpkin spice is flowing, the leaves are starting to come down. Although, as a New Englander, I feel like I might be a little disappointed this year they're saying that it might not be as vibrant because we've been under a bit of a drought. But, uh, I, I'm all for all of it. Sweaters, gimme like a nice cozy scarf to put on and like a, I don't know, like a stocking cap. Gimme some flannel. I'm just ready to rock and roll. I'm, I'm, I'm done with summer and I'm ready for fall and yeah, that's, that's the whole thing. That's the affirmation. Jesse Schwamb: Yeah. [00:03:09] Autumnal Delights and Debates Jesse Schwamb: Beautiful. It's speaking of like eternally or seasonally contemporary. That is so good. Plus I would say like the fall or autumn. The best adjectives, doesn't it? Yes. Like including like the word ottum. Yes. Like, that's just a great word that we, we do not use enough of. So this season, loved ones dropping a tum in there because Yes. It's just such a good word. Tony Arsenal: And I, I know people hate on the pumpkin spice and uh, there was a rev, I think I've said this before, it's re revolutionized my understanding because I used to get so mad because I was like, this doesn't even taste like pumpkin. It's not pumpkin flavored items, it's pumpkin spiced. Flavored items. So it's the, the spice you would use in pumpkin pie is the spice that they're talking about. So people complain that you're just putting nutmeg in things. And to that, I say yes, that's the point. You just start adding nutmeg or pumpkin spice or cloves or all spice or whatever it might be. The point is we're using the same spices that you would use for making a pumpkin pie or some other sort of fall. Delicious fall. Pumpy squashy, goodness. Jesse Schwamb: You got that right. This is a classic case of don't hate the player. Hate the game. Tony Arsenal: It's true, it's true. And if you don't like it, if you don't like pumpkin spice, then just don't talk to me at all. I'm just kidding. Still get pumpkin spice. Like you can go to Starbucks and get the same, same coffee you always get. You don't have to get pumpkin spice, you don't have to drink pumpkin beer, you don't have to do any of that. The all the stuff is, all the normal stuff is still available. They don't tell you you can't have it. Nobody is opening your mouth and pouring it down your throat. So just calm down, order your normal drip coffee and move on with your life. Jesse Schwamb: Speaking of polarizing autumnal type things, I don't know if we've talked about probably, we have talked about this and I've just forgotten. Where do you land on the whole. Cotton, uh, sorry. Candy corn, not cotton candy, but candy corn. Tony Arsenal: I, I feel like we have talked about this and my perspectives may have changed over the years. I'm not a big fan of candy corn, but I will eat it until I vomit. If you put it in front, I think is the, is the consensus that if there's a bowl of it in front of me, the first thing that I will do is I will break off two little white tips of the ca uh, candy corn and stick them on my fangs and pretend to be vampire. Jesse Schwamb: Beautiful. Tony Arsenal: And then I will eat the remainder of the pound and a half of candy that's in front of me until I throw up. Jesse Schwamb: Yeah. And I know there's some difference between like candy, corn and like the little pumpkin confectionary ones. Yeah. Some people prefer those over others. And then this is not even to talk about the whole debate between when it comes to Reese's Peanut butter cups and Oh yeah. The pumpkin variety of those and No, all that stuff. Tony Arsenal: No. Mm. Jesse Schwamb: No. To those? Tony Arsenal: No, to those. The, the shaped, the shaped, uh, Reese's Peanut butter objects, I suppose they're not cups at that point. Uh, they use a different kind of peanut butter. I dunno if you know that, but they use a different peanut butter. So they, they actually do taste different than the actual didn't know that says peanut butter cups. Um, it's either a different kind of peanut butter or a different kind of chocolate. But one of the primary substances, uh, not in the Aristotelian sense, uh, one of the primary substances is different. And so it does actually taste different. It's not as good. And then the balance between the chocolate and the peanut butter is off. It's, it's not good. I'm a, I'm a peanut butter cup. Uh, I like to say aficionado, but I think probably snob would be a better. A better term for it. Jesse Schwamb: Listen, you'll, you like what you like by the way, only on this podcast, only, I think among long-term listeners, would it be necessary to clarify that you do not mean substance in there was six alien sense. Tony Arsenal: That's true. That's, that's definitely true. Well, Jesse, that is where we are. Enough about my, uh, fall. Uh, food preferences. What are you affirming and or denying? Tonight, [00:07:02] Musical Recommendations Jesse Schwamb: I'm gonna also come along with you on it with the affirmation, and maybe while you're drinking that PSL or you're searching for that candy, corn, you might like, want something to put into your ears that isn't us, that's a little bit more melodic. And so I'm affirming with the, this time and age in which it is all about curation. That's often a lovely thing. I use Spotify for all of my music consumption, and they just fed me like a really interesting playlist that I would never have thought of as a category, but I've really been enjoying, it's called Math Rock. And I saw, and I thought I'm, I'm usually kinda like dubious of the Spotify playlist because like they're kind of out there for me generally. But I thought to myself, well, this is an interesting port man too. Like, I like math. I like rock, and the description was complex rhythms and mesmerizing loops. So I thought, I like complex rhythms. I like loops that continue and mesmerize, so the check it out for yourself. If you're looking for something that's like, it's enough to be interesting while you're working on something, but not too interesting. So that distracts you. This is apparently the jam. So yeah, it's like just really interesting rock oriented, mostly instrumental music that is like. Really motivating, but again, not interesting enough to really distract you from the task at hand if that's not your thing. The other thing I would recommend, I know you'll join me in this, Tony, is that poor Bishop Hooper released a new album this week. It's called The Serpent and the Seed, and this one has a ton of tracks on it, like 18 or so, and it, it as well is a unique mix of both instrumental, really lovely, beautiful pieces and then some that carry more vocal and melodic stuff that's kind of their customary jam. Both of 'em are great. They both do have kind of an an autumnal vibe, if I'm honest. Now I'm thinking about it. It's really the perfect compliment to whatever it is that you're consuming that has that pumpkin spice in it. So math, rock, the serpent and the seed. There you go. Tony Arsenal: I'm trying to synthesize. I mean, math and rock are like two of Jesse's favorite things. So I'm trying to synthesize what it would be like to scream the quadratic equation at someone with some sort of like slightly off cadence, dissonant guitar rift underneath. Jesse Schwamb: Yeah. Tony Arsenal: I feel like there's a Me Without You album out there somewhere that that's exactly what it is. But Jesse Schwamb: yeah, probably there should Tony Arsenal: be at least. Jesse Schwamb: Yeah, there, there absolutely should be. And I'm with you. I'm willing to work on that album. That's a great idea. Like just, it's just an album of mathematical equations and like the deep mysteries of life, you know, listen, math is beautiful. Numbers are stories. There's, there's so much there. Yeah. You had me at Quadratic, so I, I think we've, we've given people a lot to enjoy in this fall season. It's true. Tony Arsenal: I, I. I couldn't solve a quadratic equation to save my entire life at this point. Uh, I took introduction to logic when I got to college 'cause I couldn't remember how to multiply fractions on the entrance exam. That's fair. So that's fair. So that was, that's my experience with math. But right Jesse Schwamb: now the internet wants to keep serving me videos about, you've seen like all these tests, like these entrance exams for like Harvard or like the Ivy Leagues, other Ivy Leagues, and it is all these random things, you know, like we're solving for like two variables, terminally, and there is some kinda like expon explanation to it. Um. Yeah, I guess that's what I've become and I watch 'em all. They honestly get me every time. Yeah. I'm like, I'm not gonna watch that. And then I'm like, oh, I'm definitely gonna watch that. So it just happens. It's great. Tony Arsenal: I love it. Meanwhile, meanwhile, YouTube is desperately trying to get me to watch Season six and Cobra High. And it's very quickly gonna be succeeding. I think the next time Netflix has a, has a promotion where I can get a cheap month or something like that, I will definitely be binging Cobra Kai. So I feel like our YouTube algorithms are very different. Jesse Schwamb: Very different. Yeah. Very different. Certainly in, um, there is a commonality of, of the mysteries of the world and. [00:11:06] Introduction to the Parable of the Sower Jesse Schwamb: In some way, that's what we're talking about in this entire series. And yeah, if for some reason you didn't hear a conversation from two weeks ago where we really set the table, I think for what a parable is, why Jesus uses parables. As far as I remember, you correct if I'm wrong, it was the definitive conversation about why the parable is not just peace wise in Jesus' teaching, but really why it's the centerpiece. Yeah, we talked about that at great length. So now we're really ready to go. If you didn't hear that, I highly recommend you go back and hear that. 'cause there's so much. I realize as we, we looked at this parable of the sower or better like the parable of the soils, that we could do a whole series on just this bad boy. Such not just like wide interpretation, but wide application. So much for us to really chew on and then to really come back to and chew the could. So we're gonna have to be probably every time a little bit self-editing and brief. So if you're just yelling at your device, why aren't you talking about this thing? There's a great place for you to yell into or maybe just calmly and very politely suggest rather than the void, you can join our Telegram group. Telegram is just an app for, it's kind of a conversational tool and platform, and if you're looking for it and I know that you are, don't, why would you even fool yourself? It's, you can find it by going to T Me Reform Brotherhood. There's a whole channel, there's a bunch of channels there, a bunch of little conversations that we have compartmentalize. There's one just to talk about the episode. So as we go through this, my encouragement to everybody is track with us, get your scriptures out. Come along with us in the actual journey of processing this. Do spend some time processing it with us. And then when there is inevitably that thing, they're like, why didn't you talk about this? You know, a great place to converse with others and us about that would be in the Telegram Chat. So T Me Reform Brotherhood. So enough of that, let's get to it. Tony Arsenal: Yeah. Yeah. And you know, there's, there's some, um, there's some logic that would say we should have just rather than doing an Introduction to Parables episode, we should have just done the parable, because this parable does really follow, it really does form like an introduction to all of Christ's parabolic teachings. And, you know, it's, no, it's no, um, mystery either in God's providence or just in Matthew as being a, a, you know, somewhat genius level composer of, of a work of literature in putting this parable first, because you're absolutely right at the top of the show that this parable really is. Almost like the hermeneutical key for all of the parables. Not just for in terms of like understanding the parables, it doesn't do that so much. But in understanding the purpose of the parables and more importantly, explicitly in the middle of this, Christ explains why he teaches in parables. So we covered that a lot last time, so we're not gonna, we're gonna skip over that middle section 'cause we don't need to rehash that. But this really is the granddaddy of all the parables. It it is, um. It is Christ's teaching on why he uses parables in action. It's the application of his own theology, of parables, if you want to call it that. Uh, in principle. And he is gracious enough that in this very first parable, he actually gives us the interpretation, right, which is, is not entirely unique, um, in, in the gospels, but it is not always the norm. There are a fair number of parables where Christ just drops the parable and leaves it there, um, for both his immediate listeners to figure out and then also for us to figure out. We're not given the inspired interpretation, but this one we are given the inspired interpretation. And Jesse, I had to laugh because, um. Just as you get really, really upset and worked, worked up about when people say Christ's body broken for you. Uh, it just drives me nuts when people call this the parable of the soils. 'cause Christ gives it a name, right? So, so we'll talk about that too. And I, I'm, I'm mostly playing, like, I'm not gonna jump through the screen at you or anything like that, but that's the, one of the other unique features of this parable is that it's given it's, it's given a name. Um, and that's part of the interpretation is that in most cases, parables have a primary figure or a primary point that's being made. And if you get that primary point wrong or that primary figure wrong, um, you tend to get the rest of the parable wrong. In this case, Christ graciously tells us who the parable is about or what the parable is about, and then later on when we get to the, the next parable or a couple parables down, um, he actually tells us more about the parable through some other teaching as well. [00:15:38] Reading and Analyzing the Parable Tony Arsenal: So, Jesse, do you have that text in front of us? Do you wanna go ahead and read that first chunk? That's the parable itself. Jesse Schwamb: I do, let's do it by the way. Uh, maybe somebody should keep track. Here's a fun little game of how many times we say parable or parabolic. And of course, whenever I hear parabolic, I always think, of course there is like something of great hyperbole or allegory, but I often think of, uh, parabola, which to your point, Tony, I think you're just doing this for my sake now, and I love, this is an exponent oriented equation. Of course, it's a like a canonical section, which can only be creative mathematically by pronunciation again. So thank you for that. I thought you just did that for me, so Tony Arsenal: I have no idea what you just said. You might as well have been speaking like Hindu. Jesse Schwamb: It's fantastic. Well, let's, let's get to the actual, the best word, the word of life. And this is from Matthew chapter 13. Beginning just at the start of the chapter. That same day, Jesus went out of his, uh, house and sat beside the sea and, and great crowds gathered about him so that he got into a boat and sat down and the whole crowd stood on the beach. And he told them many things in parables saying. 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 sprung up since they had no depth of soil. But when the sun rose, they were scorched. And since they had no roots, they were it 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 hundred fold, some 60, some 30. He who has ears, let him hear. Tony Arsenal: Yeah. So on a surface level here, the, the parable is straightforward, right? We have a very straightforward picture, which is, is common for most of the parables, that it's not some sort of unusual, crazy out there situation that's being described. It's a common scenario from everyday life, uh, that doesn't tend to have sort of like. Mythological legendary kinds of characteristics. We have a simple farmer who is out sowing his seeds. Um, some of the commentaries we'll point out, and I don't, I dunno how accurate this is or isn't, but I, I saw it in, in a couple different commentaries. So I'm inclined to, to believe it that our model of farming, uh, in sort of a western world or, or maybe not western world, but in a more, I dunno, technologically advanced world, is to teal the ground till the ground first, Jesse Schwamb: right? Tony Arsenal: And then to scatter seed. And it was much more common in the ancient world to actually scatter the seed kind of, uh, promiscuously and then till the ground. Um, I don't know the reasons for that. I'm not a horticulturist, but, um. The, the, one of the critiques that I've heard, and it's funny when people try to critique Jesus is 'cause they're always proven wrong, but one of the critiques I've heard is like, no farmer whatever would ever do this. Like, no, no sower would ever just throw seed on the ground, but this actually is the way they would've done farming. So he's, he's taking an everyday scenario that everyone would've been familiar with. Right. Nobody would've been like, oh yeah, that doesn't make any sense. They would've just said, oh yeah, of course you just throw the seed on the ground and then you come back around later and you do what you need to do. So it, it was really a scenario where some of the seed would've fallen on the path. And we're not talking about like a road next to the farm, but a lot of times the, the field had sort of, um. They're probably called like convenience trails is what they're called now. But people would travel through the, through the paths, and so there would be an area that's already walked, walked on that's a little bit easier to traverse. And eventually that area would turn into a pathway. So it was, it was kind of turned into sort of like hard clay turf that you couldn't get the seed into anyways. And then there would've been areas where, um, there was rocks under the surface. Most of our fields that our farm fields have been tilled and prepared and have been worked over, that the stones had been removed. But it wasn't always like that in the ancient world. And then you would've had areas where there was, uh, there was other vegetation, thorns, weeds, other kinds of plants that would've made, made it difficult for the crop to sprout and to bear fruit. So we have a very common scenario. There's nothing surprising about this. There's nothing out of the ordinary. It's just a simple farming metaphor that Christ employs here. Jesse Schwamb: And in some ways that's very consistent of course, because we have these very ordinary, normal things that God is using as a means of explanation for something that is very extraordinary, very supernatural. So we have the natural coming into play, not just as a representation, but to really demonstrates, illustrates and impound both in structure and form. This idea of what it means for the gospel to be communicated. And I'm with you, my understanding is in most ancient world. Those, those fields, we tend to think of them as fields and often the reference that way were like more like these narrow strips of land separated by these paths and you have this farmer casting the seed like very liberally. And not only that, but I think what's interesting right on the face. Is we see that there are basically four potential outcomes here and only one of those outcomes, 'cause we're already understanding this to mean the sowing of the sea, which is the word of life, which is the gospel message. Only one of those outcomes results in kingdom growth. There's a ratio of three to one. There's three times as many poor outcomes. In other words, there's all of these various ways in which we find that the seed is not rejected or does not result in the intended fruit. But there is just one path, one narrow kind of way in which it does result, and then it results in kind of various outcomes in terms of like the magnitude of the fruit or the plants that result from this planting. But as a result of that. I think what's really interesting to me right on the face is that we're seeing, like you said, there is a sower. He's casting the seed deliberately, he's coming on the path and he's just throwing it out. And in that narrow strip of land, there are all these different soils. And so right away we see if you're, if you're a farmer, you're understanding something about, it's not about the skill of the farmer in the casting of the seed. It's not even about the, the skill of the seed to grow. It's about the soil itself. And so again, we have this as three times as many potentially poor outcomes as there are for the one that results in this grand harvest. Tony Arsenal: Yeah. Yeah. And the one thing about this that might be, might have been, and, and again, some of the commentators are, are split on this, but might have been a sort of unexpected, um, element. And, and this is something we do see with, uh, with the parables, is there's usually some sort of, um. Unexpected or dramatic or turn of events kind of element, usually towards the end of a parable that would make, would, should be a subversion of expectations. Right? Right. And so the, in this instance, um, a yield of 30 times or, or 60 times or a hundred times, all of those yields would be crazy high yields. Um, you know, I, I, I think there are some plants, some of the commentators will make, make a point that there are some plants where like a 30. A 30 yield is normal. Um, but a 30 or a 60 or a hundred times yield of a crop is, is not the expectation. And so I think in, in a scenario like this, the reader or the listener is prepped by the fact that there are three, uh, negative outcomes and only one favorable outcome. To assume that the crop yield is not going to be great. Right? And then the reality is the crops that do sprout the crops that land on the good soil or the seed that lands on the good soil. Not only is it productive, it's so productive that it actually outpaces and kind of compensates for the lack of productivity or the lack of fruitfulness of the other three. So it's, it's three different, uh, it's four possible outcomes and then three levels of fruitfulness. And so this parable does sort of cause the listener or the hearer to think about, um, and start, you know, from the very outset, think about what does, what does it mean that the seed landed on the path and was stolen away by the birds? What does it mean that it sprouted quickly and uh, but didn't have roots and so it withered away in the sun? And what does it mean that, you know, it sprouted among thorns and so it couldn't bear fruit. And then I think the implied, um, the implied question that's being forced here because the parable does start out, you know, saying there was the sower, the sower, um. Sowed this seed out. He doesn't introduce this the same way he normally, he normally does or commonly does, right? Jesus often will start the peril ball by saying something like, the kingdom of God is like, right? Or you know this. This is like that. This, he just starts out saying like, a sower was out in the, in the field sowing seed. So the, the listener is not primed to know what the comparison is necessarily, but I think part of that is that now they're forced to ask what is the comparison? And I don't think it's much of a stretch. And again, this is why parables are so kind of paradoxical is it's not a difficult, when we get to the interpretation, it's not difficult to see the interpretation. Right, right. It's, it's easy to understand that the parable here, the metaphor is, is different reactions of, of some sort to. To a given thing, right? It's, it's different reactions to an investment of some sort. There's an investment of seed and in some instances it just doesn't take, in other instances, it takes and it doesn't sprout, and in other instances it sprouts, but it never fruits. So when we get to the interpretation, Jesus is gonna give us the clarity of what that investment is, and then who are, or what are the outcomes and what do they mean? In, in our, you know, in our thought process of what the kingdom of God is like. Jesse Schwamb: Yeah, so let's do it then. [00:25:44] Understanding the Soils Jesse Schwamb: 'cause what we've got here is we basically have, each soil is representing some type of here. So we've got four heres but only one true believer. So it's probably behooves us to go through all of them and really kind of chat through. And maybe what we can do is try to bring some of our own practical application to each of these. I've been really meditating and pondering that, trying to think if this is practical for us, then how can we understand how each of these are being manifest all around us? And of course the intention here is not to like name people that we think fall into each of these four little groups, but more so to think about how we might understand people who do fall into each of these groups. And that is to say that. Each one of these, well, the, the first three rather, that these ones in which they're, the soil is in some degree suboptimal. I, I don't know that it means that it's always that way, for instance. So we might think of people that fall into those categories, but the Lord may be moving or working in them to move them into that fourth category. And of course, he's done that with ourselves, so we know that that's exactly how he operates. Um, and it's, I think it's good for us to remember that. I think there's a lot that's scary about this first soil, this idea that. The seed just bounces. So we get no uptake whatsoever in this one. But the other ones, at least you get a little satisfaction that there's some kind of reception. There is a receipt of that word. And the reason why I find this one to be so troubling is because these who hear it in the first case, they don't understand and they don't esteem it. And Christ is very clear to say that the seed itself doesn't sit there long. It bounces. So there's a, there is a literal hardness. That's reflected in that clay soil or that path, which is down trotted. And it's hard because of perhaps this constant lack of belief, this constant and unrepentant hearts or lifestyle, but it would be enough if it just kinda bounced off and sat there. But the fact that it's snatched away that the birds come and take it away, that Satan himself has an active and powerful role in influencing all of those who are hearing this word. And I think that hardness of heart may not just be manifest in, say, like an unrepentant lifestyle or this kind of clench fist against God on the inside, which is of course true of the natural man. But more than that, that anything that would take us away from true belief. So that is even any kind of our religious system or belief, any kind of philosophy, any kind of other worldview I think is in mind here because we know the devil comes to kill, steal, and destroy. And so. What he's doing in that sometimes happens first and foremost in the mind, manifested in the heart and then in our behaviors. So if he's stealing away this word by replacing it with something that is false, that is not true, that destroys, that pulls us away and moves us away, then this is very scary. He has a real power, which we talked about. I don't know, like maybe six or so episodes ago. It's worth listening to, I think. And so what I find here that is really traumatizing upfront is the involvement in particular of the sinful man under his own mean estate. That is, that it's clear that the natural man cannot conceive of the things of God without regeneration, and Jesus makes it abundantly clear. He's, he's basically saying what Paul says later on in First Corinthians when he writes, the natural person does not accept the things of the spirit of God, does not accept them. So again, there's no agreement. There's no, even an intellectual ascent does not accept the things of the spirit of God for they are folly to him and he's not able to understand them because they're spiritually discerned. The spiritual person judges all things, but is himself to be judged by no one for who is understood the mind of the Lord so as to instruct him. But we have the mind of Christ, so there is no mind of Christ, which is, it's a horrible way to live life. And so in that space we have both the natural man, his total depravity, unable to pull himself up by his theological bootstraps or philosophical bootstraps or his intellectual emotional bootstraps to even discern what the way in which the world really actually is. And then in in, I say in addition to that, we have the devil himself waging war and attacking by pulling away that seed. Tony Arsenal: Yeah. And I have a little bit of a different take on this and I think this is what I am looking forward to in this series. Is there, there is gonna be. [00:30:01] Understanding the Parable of the Sower Tony Arsenal: Different, uh, different understandings that probably all fall and are all compatible, but all fall within a acceptable range of understanding. Here, you know, I, in, in reading some of the commentaries, Calvin makes the point that all four of these different types of seed represent people who in some sense are open to the gospel. They're, they're open to, he, he makes the point that this is not talking about the, the person who like refuses to hear the gospel at all, who like won't even come into the church. This is a person predominantly who is, is exposed to the word in some sense, probably in view as someone who's among the people of God who's in the, in the, in the physical body of the people of God who's among Christians or among those hearing the word. And for whatever reason, the, the, the seed doesn't, uh, it doesn't even get into the soil. Right, and he compares, Christ compares, um, this not to somebody who is hardhearted, but to someone who doesn't understand, right? That there's an intellectual element to this, right? You think of, um, you know, you think of somebody who hears the scripture and probably understands outwardly what it means, but doesn't ever comprehend it internally. They don't ever really, they don't ever really let it penetrate into their, into their hearts. Um, so it's been sewn into their hearts, but it doesn't actually take root in their hearts in any other sense. [00:31:38] The Role of the Soil in Receiving the Word Tony Arsenal: And this is what's a little bit different from, from the other ones that we're gonna see in all of the other cases. The seed takes root, Jesse Schwamb: right? Tony Arsenal: It actually penetrates the ground and begins to grow. Um, it, this is a seed that never even makes it that far. And so it may not be someone who has like a, who necessarily has like a closed fist. I hate the gospel. I hate everything about God, but for some reason they're just not. And when we say for some reason I'm talking, obviously I'm talking la you know, horizontally. Um, we know that the reason that they don't have an open heart is 'cause the Holy Spirit is not open to their heart. But for whatever earthly temporal reason, the word just doesn't penetrate. It bounces off of them. It just doesn't get there. Not necessarily because they're outwardly hostile to it. They just maybe are not interested in it. And so this is where I think that. Along with the evil one, snatching it away. That's actually like one in the same thing. Is, is part of what I think this is getting at is that the, the, the only reason that the, um, that Satan can snatch away the word from their heart or what has been sewn into their heart is because their heart has not received it. And so it's that sort of dual function and, and maybe it's kind of like, almost like, uh, in Exodus, you know, God hardening the heart and then Pharaoh hardening the heart and those two things are happening, you know, by means of concurs that God is doing it in a divine sense. I almost feel like this is an instance where kind of like the, the census or, or with job where Satan is the one who is doing it, but it's ultimately attributed to God as well. It's the hardening of the heart, but it's also the hardness of heart. Um, all of those things are playing a dynamic, but ultimately the point here is that there are those who the word is preached to. [00:33:30] The Sower's Responsibility and the Soil's Condition Tony Arsenal: Um, you know, we will find out in, in a little bit later, like, the sower is Christ in, in these parables here. It's not, it's not generally the sowing of the word. It's Christ who is sowing the word. It's the son who is sowing, uh, the seed of the word. And we can think about that either during his own ministry. This certainly was, um, was true of his own ministry on Earth, that there were some who just did not receive the word and they just, it just bounced off of them. But then also as the son sows the seed through his people, down through the church age, through history, whether it's in the Lord's Day service or personal, witnessing, personal, you know, um, evangelism, it's still God who is sowing the seed. It's still the Lord who is the sower of the seed. But even in that context, there are still some who just don't receive it. So I think what you said earlier is really, is really spot on. This parable is not about. The skill of the sower or even the efficacy of the seed. Right. And I think sometimes people read this and they, they look at it as though it is actually the sewer's fault. What a dumb sower. He sowed it on the path. Of course it's not gonna take root. That's not the point of the parable at all. The point of the parable, and we learn it just right, this very first one, is that it has to do with the, the soil itself. Which is why, you know, I, I kind of joke about calling it the parable of the soils, and that's a fine way to refer to it. And most of these parables could have multiple different, you know, accurate titles as well. But the point of the parable, or the main point of the parable is that the soil itself is what determines the outcome. Again, you know, we, we don't need to get into all the theological details of how the soil becomes, what the soil is. This show has the word reformed in the title. You can figure out that we're gonna say, well, God is the one that prepares the soil. And that also just fits with the, with the a parable here, right? The good soil is only good because it's been tilled and prepared by the sower ahead of time, right? So I think that's, that's spot on. And, and you know, as I think about the people I know in my life, um, it's very easy to get discouraged when you try to so seed to, to follow through on the metaphor when you try to so seed and it feels like it bounces off. But we shouldn't be surprised at that. We shouldn't be surprised when someone is just not interested because Christ in his very first parable tells us there are people out there like that. That doesn't mean you don't sow the seed, it doesn't mean you don't continue to spread the seed the way that the sower does. And the reason for that is that some of it is going to take, take root, some of it is going to take root and bear fruit and you are not in charge and you don't control which one does which. We don't see the sower in this parable meticulously only identifying the good soil and only planting the seeds there. He does promiscuously spread this, so this seed everywhere that he can. [00:36:26] The Reality of Hardheartedness Jesse Schwamb: Yeah, there is something there that I think is comfortable about this hardness of the soil, because I think sometimes we underestimate that the normative position of man is to be antagonistic toward God. That's not to say like we're talking about in their every action they take, they're going to refuse to hear the gospel or they're going to fight vehemently or out outwardly against it. But it's true that everywhere we find the scriptures, whether it's this other metaphor about God, again, doing this great surgery, of taking out this height of stone, which is of course hardheartedness or whether we go to like Romans three, where Paul says that there's no one who understands, there's no one who seeks God. So we understand that the default position is, one, nobody's seeking after God. Two, that God is too threatening to us. He threatens ourself. He threatens our ego, he threatens our own way. He threatens our contingency, all of which we try to fight against, like to our own dismay. And you know, basically. You know, it's willing, suspension of disbelief. But it's interesting and I think comforting here that what he's saying is, is exactly what you've just said, which is do not he, he'd almost say like loved ones. Do not be surprised when you find that people are just not that interested. They're just not into the gospel. Because your default position is to be a gospel abuser. To be a covenant breaker. And so because of that, there's just a natural hardness. And that hardness, I think he has to draw out. He has to say it's gonna bounce and Satan's gonna snatch it away because it would be, it's too easy to look at those who are just like vehemently opposed to the gospel that wanna debate. You wanna shut you down, wanna yell at you, wanna put signs in your face, wanna spit on you. That's too easy to be like, well, of course. Those people are not gonna receive it. But what about the quiet people who just don't care? Or, yeah. What about the people who are too caught up in their way of life or their simple behaviors or their patterns, or again, just what? What about those? What about the Mormons? When they come to your door and you can speak into your blue in the face about what Paul says, like the gospel plus anything is anathema, and they're just kinda like, yes. Yeah. Totally. That's fine. Totally down with that. And you're like, yeah, but you're doing, you're doing that very thing. This is great comfort to know that even those situations where you're not at war explicitly with somebody, that it's still comforting to know that this is going to happen. And also I think it's a great reminder that apart from God, apart from that changing of the soil, as you said, Tony, we would be those same people. That's in fact where we start. I, I don't say that. Like there's a progression here. We find in the, from moving from one to four. There is though something like you've said, where it's just interesting that Jesus shows us the very kind of shades of this. And I think, again, we gotta get out of our head like the, the temporality of this or like, well, what length of time are we talking about? Like when we get to the second one, which we should move on to. And there is some sprouting of the seed. Like how much time are we talking about? Like if it's two weeks, are they in camp two, if it's three weeks, are they moved out of that into some other, one of the other schools? Uh, I think it's just to show us that there are really, again, four hearers, one believer, and we can see clearly what the one believer looks like. It's a little bit more difficult to maybe sometimes discern what the other three look like, but it gives us hope and encouragement and basically just a sense of like, this is the way the world works. To know pres positionally, that when we go out, and like you said, I love this already, this is a major theme, is speak the gospel to all people. I mean, in this way, the gospel is for all people. Because Jesus' saying, do not cast the seed here. Go and look at that narrow path and find out, try to keep it off the, the hard ground. Do not let the devil snatch it up. It just says, throw and seed, throw and seed. And so we have to keep doing that stuff. [00:40:10] The Challenge of Shallow Roots Jesse Schwamb: So let's get to number two. What, what? Yeah. What say? Yeah. Tony Arsenal: Let me read it here. This is in verse, uh, 20 and 21. Here. It says, 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 world, immediately he falls away. So thi this is the person who, um, who has some sort of outward conversion experience, right? It's a person who receives the word, he receives it with joy, um, and appears to sprout, right? This is seed that has taken hold and has, uh, you know, the, the, and we, we can see that it has taken hold. So it's not just some hidden seed that has roots and never breaks the surface. Right. It's a, it's a, it's a plant that has made its way into the soil. It has taken roots of some sort. Um, but the roots are shallow. The roots never actually get, uh, deep enough to, to be able to survive the sun, right. In the, the original parable, it's, it's baked by the sun. And, you know, this is, um, I think what what we're gonna see is maybe to sort of preface your question, and I think probably this is gonna be one of those two parter episodes, even though we planned it to be one parter episode. Um, I think what we're gonna see here is that you can't actually know whether someone is. The hard rocks is the rocks or the thorns. Right? Un until, until all is said and done. Right. Right. And that's part of what's difficult is you, you want to look at a parable like this, and this is where I think maybe this is a good sort of like caution against overinterpreting, the parables, right? Christ is not trying to give us a rubric to identify who is what. Jesse Schwamb: Right. He's Tony Arsenal: not trying to give us like a litmus test to say like, that person is the hard soil. That person is the rocks. That person is the thorns. And you know, this reminds me, I, I recall, I, I dunno how many years ago, it was a couple years ago when Kanye West was going through his like Jesus phase, right? And he, everyone was like, oh my gosh, I can't believe that Kanye is a Christian and he's writing this album called Jesus. Jesus Saves. And, and I, I just remember saying at the time, like, guys, there's a parable of the soils here. Like we should be. Um, we should be joyful that it, it appears that this seed is taking root, but there are lots of different outcomes when the seed takes root. And it's funny because I, I don't, I don't remember what episode this was and please don't go look it up 'cause that's a waste of everyone's time. But I remember when that conversation happened and I don't know whether there was an affirmation or a denial or what context came up in, but I remember contrasting him to Justin Bieber. And it's ironic, right, because I actually just read on Twitter today. Let me see if I can find the post during the next time you're talking. Justin Bieber posted this really amazing, theologically astute, mature kind of statement on Twitter today. And I think at the time, if you had asked me, um, is Kanye more likely to be the good soil or Justin Bieber to be the good soil, I would've said Kanye. Right? Just because he's, he was older, he is a little bit more established in himself. Um. Justin Bieber was still very young. He was, he was sort of like all over the place personality wise. He seemed to be changing radically. And it just goes to show like, you can't tell. And, and I'm not even saying right now like, this is, this is where it gets difficult. I'm not even saying right now, Justin Bieber is good soil, although I did right. Retweet his quote and did hashtag good soil. Almost aspirationally, right? But we can take a look at someone's life in retrospect and say, this person is bearing fruit, or this person is not bearing fruit. And, and that's really where this particular, um, type of soil goes. It's not so much the fruit, it's the sprout. And I think when we look at a situation like Kanye and, and. There's hopefully still a lot of life left for Kanye, and that means there's still hope for a con, a genuine conversion and bearing fruit that keeps with repentance that does not appear to be what had happened at the time. Right? He's gone totally off the rails at this point. So we pray for that. We hope, we hope for better things for him. Um, but. At the time, Kanye was, is he, he's going by Y now. I don't even know what to call him anymore. But Kanye was a sprout that grew up with great joy quickly. And what we found through time is that it appears that he, when he was, although maybe he fits better into the second, this next category that we'll have to push off till next week, I think. But either way, like he appeared to have sprouted, he appeared to have taken root and ultimately did not actually bear fruit. And that's the defining feature of these first three ones. It's not so much about what happens with the seed. Does it get in the ground? Does it not get in the grow? Does it sprouts, does it not sprout? It's ultimately about the fruitfulness, right? The final, the final phase of the parable, the final, um, the final type of soil is the one that produces fruit. So we'll get to that in detail, but that's what we need to think about. And again, like I said, it's not as though crisis saying like, all right, here's this checklist of ways to determine whether someone's conversion is correct, is true or not. Because we can't know that until after the fact and well after the fact. We also can't know that it's valid until after the fact. What I think this parable, broadly speaking, gets at is that we have to look at every situation and realize that there are these different possible outcomes. And although I don't know that this is explicitly part of the parable, it also sort of points us to the fact that like, because it's not a foregone conclusion about what's gonna happen, maybe there's also something we can do about it. Right? Right. Maybe when we realize someone might be on the rocky soil. Whether we, we have some reason to believe that or we just want to get out in front of that possibility, maybe there's still room to actually get in there and, and move the seed to a different soil, I guess might be a better way to use the metaphor is to, to just take the seed somewhere else or to till the soil, to get the rocks out of the soil. Although this is not talking about like rocks in the soil. It's talking about a layer, probably a layer of bedrock. Like Yes, exactly. Just under the surface. Jesse Schwamb: Right? So Tony Arsenal: there is an immutability about these, these different categories of, of people, and again, this is where like overinterpreting, the parable can get to be problematic, but we, we see that there are these categories, we can't necessarily know which one of these categories a person is in when they have some sort of outward expression of faith where they've received. I think we can tell the difference between that first category. Someone who just has not received the, the gospel at all, has not received the word of God at all, right? Like it's just bounced off of him. It's made no impact. I think we can see that that's a relatively straightforward, um, situation for us to assess. And of course we can't see someone's heart, but it's, it's usually pretty outwardly, readily available to us that they just have not received the word in any means. Right. When we get to these second two categories, that's not the case. We're talking about two different categories of people who have received the word and it has begun to sprout. It has begun, it actually has sprouted, not just begun to sprout, but it's sprouted. Um, I just think we need to be really careful to sort of not place someone in an immutable category until after we've seen what's gonna happen. Yes. Really across their whole life. Jesse Schwamb: Yes. [00:47:41] The Importance of Deep Roots in Faith Jesse Schwamb: I'm glad you brought that up because we really have to remember that in the last three instances, you cannot tell from the soil what the outcome will be. So it is a little bit, I'm with you, kind of a misnomer in the translation. This idea of like rocky soil. Yeah. If it were truly like rocky soil, the way that probably most of us in the Western think of it like soil mixed with gravel, right? They're probably, the sewer would be like, why would I throw it on there like that? That doesn't make any sense. Certainly again, if you're looking for that, that really fertile, well tilled ground, the one that looks promising, you wouldn't do that. So more than likely, I'm with you. We're talking about like a hired limestone layer that would've been like a few inches below, and as the sun would come down, my understanding is of course, like that limestone would heat up. It'd be like the perfect warm environment for like a seed to immediately like spring up with some hope. And that's exactly I think what Jesus is after here. It's this idea that the seed springs up immediately. People receive the message with joy. There's been no root or development to deeper moist soil though, because it doesn't exist. It gets blocked out. But inci incidentally, like the heat of that rock bed actually is the thing that causes it to germinate and produce at least a sprout really, really quickly. But as soon as like any kind of other heat comes upon it, because it cannot not grow deeper because it cannot set the roots, because it cannot get enough water from deep down, then it's going to be quick to die. I think we see this all the time. Maybe we even see this to some degree, not exclusively and in the same kind of magnitude in our own lives. But you know, we may listen to a sermon with pleasure while the impression produced in us is like only temporary, short-lived. You know, our hearts can be like that stony ground. Sometimes it may yield like a plentiful cop clap of warm feelings and like good resolutions and good vibes. How often do we hear that language? But all this time, there may be no deeply rooted work in our souls. And that first like cold blast of oppression or temptation may cause like all of that to go away. What I see interpret it from this particular group and, and this the one that follows it very much the same is like a conversion to religion. So here where this is where I firmly, like, I think we have a class, and this might trigger some people, but I'm gonna say it anyway. We have a class for this to me is deconstructionism. Yeah. And I think what I've, I've been helpful for me is to get outta my mind is that. I'm not sure that we have to be so concerned in this, this metaphor or this great parable about like what's the length of time here? So for instance, is it possible that somebody could be in this place where there is this hard layer of rock, which presents like a setting down of deep roots that could last like years on end. Yeah, where somebody has heard the gospel message has come into the life of the church and finds that this is generally a pleasant way to believe and to live and to express these ideals until maybe they have a strong voice somewhere or they're confronted with the fact that this, their message now is not very tolerant. And so as soon as there comes against them, this push that maybe what you're saying is too exclusive, that all of a sudden there really is a manifestation that there's no real root there. Yeah, there was no conversion. There was a conversion to religious principle and ideas and insomuch as those things didn't push too much against whatever objectives they had. Not even like going after what happens in the the third instance here with all the pleasures of life and all the temptations of the flesh, but just that there is some challenge. To what they believe and that it would be continually lived out in their actual lives, meaningful enough that it would impact behavior, change their mind, and continue to make them outspoken about the thing in which they're setting their roots into that if those things would cause the death of. That sprouts, then to me, that's where we find deconstruction isn't falling. And so in that case, again, it's comforting because it's not a matter of actual conversion as it were. It's not a matter of actual regeneration that hasn't actually occurred. There's plenty of reasons to come alongside and to give the gospel some kind of favor or to give it some kind of acquiescence because it's good on its own. There are lots of things that are good about it, but the rootedness in that is not merely in the outward manifestations of all the benefits of the gospel. It is getting Christ, as we've said. Yeah. And if we're not abiding in Christ, then we will necessarily die. In fact, Christ says elsewhere when he speaks to himself that even every bad branch that does not bear fruit, the father prunes and throws away. And so here we find that happening. It's, this is traumatic, it is dramatic, but this is where I think we see oftentimes Christians really get unnerved and sometimes it really, I think, rocks them when they see people who've had, like you said, Tony, like some professional faith. And I remember us talking about Kanye, and I remember us saying like, I think you and I were cautiously optimistic. We said like, this is fantastic. God does this very thing where he transforms people. And then we see in the long term, in the long run, the manifestation of that transformation, not in just merely as sinner's prayer or some expression of knowing something about the gospel intellectually, but the living it out so that the plant itself grows up in Christ to know of his great love, and then to share and abide in that love where it bears fruit. And so here I find this again, to be just very comforting because I think we see this a lot and our nerves, a lot of Christians, but I think Christ is giving an example here to say, do not be a unnerved by this. [00:53:10] Encouragement for Sowers and Believers Tony Arsenal: Yeah, maybe one last thought and then we, we can push pause until next week when we come back to this parable. Is. I think it's, there's two words in this, um, this little, these two verses here that really stick out to me. There's the, the word immediately, right? Yes. He immediately receives it with joy. That word is repeated later on when he immediately falls away. So there is a, um, there's a, a sense of suddenness to this, to this kind of, I'm using quotation marks if you're not watching the YouTube to this quotation or this, um, conversion experience, right? I think we all know people who have kind of the slow burn conversion experience, right? That's not to say that those people may not be, um, on hard soil or rocky soil. Right. But the, the person that we're talking about in that crisis talking about is the person who hears the word and has every appearance of an outward, radical, outward conversion of joy. And then joy is the second word that that shows up here. One of the things that drives me crazy, you know, maybe just to, to riff off the, the deconstruction, um, narrative a little bit is it drives me crazy when some sort of, um, high profile Christian falls away from the faith or deconstructs or falls, you know, into deep sin and then abandons the faith or has a tragedy happened in their life and whatever reason they abandon the faith. There's this tendency particularly among, I, I think sort of. I don't know if like, there still are young restless reform Christians out there, but I think it's still a valid descriptor. Kind of like the, I'm trying not to be pejorative, but sort of like the surface level tulip is what I call them, like the five point Calvinists who like heard an RC sprawl sermon one time and think that they are like the def, they're the definition of Calvinism. There's this tendency among that demographic that when somebody falls away from the faith to act as though everything about their experience of Christianity was somehow like an act like it was a, it was a, it was a play they were putting on, they were deceiving everybody. Right. That's that's not real. It's not the, it's not the way that it actually works and, and. I think the, um, the flip side and the caution for us in that is that just because our experience of Christianity and our, our experience of being in the faith feels so genuine and real and rooted, we should also recognize that like it felt real and genuine and rooted for Derek Webb or for name, name your key, you know, Joshua Harris, name your big profile deconstruction person of the day. Um, there's a caution there for us and I think that's the caution here in this, um, in this, I dunno, part of the parable is. Just as this is saying, the reason that the person falls away immediately is because there is no root in them yet he has no root in himself, but endures for a while, and when tribulation or persecution arises on account of the word, he immediately falls away, right? The cause of this is because there is no route that ca

Love to hear from you; “Send us a Text Message”Ready for a battle plan to navigate today's spiritual warfare? This episode unveils Claymore, a discipleship program rooted in St. John Paul II's teachings that equips men, especially young men, to understand their identity and purpose in a confused world.Jack shares exciting developments for the Claymore apostolate, including an upcoming dedicated platform and handbook divided into 52 weekly "acts" that systematically build spiritual formation and brotherhood. This isn't just another program—it's a roadmap for answering life's fundamental questions: Who am I? What's my purpose? Why are we created male and female? How do I find authentic love?At the heart of Claymore lies the recognition that we're in a spiritual battle fought primarily on the battlefield of the human heart. The episode reviews the Claymore Battle Plan, which addresses Satan's three-pronged attack on individuals, families, and culture. You'll discover practical spiritual disciplines like the "morning solution"—beginning each day in prayer before technology—and learn how temptations can become invitations to deeper spiritual connection.Drawing on Scripture and John Paul II's teachings, Jack explains how our daily choices shape who we become through "self-determination." We don't merely receive formation passively; we co-create ourselves with God's grace through our actions. This understanding cuts through today's moral relativism and offers clarity in confusing times.Whether you're a young man searching for meaning or someone who cares about the next generation, this episode provides both inspiration and practical steps for reclaiming truth and building a culture of life. Join the Claymore journey and discover your role in God's larger story—because the future of our culture depends on warriors with the courage to stand for truth.Here are the links to Read Act 3: Substack  on X https://x.com/JP2RenewalDownload the Claymore Battle Plan https://jp2renew.org/claymore/Contact us: info@jp2renew.orgParable of the Sower and the Weeds and Wheat at Matthew 13:1-30Support the show

You Are the Temple of God: Becoming Dwelling Places of His Presence In the first reading scripture recalls the rebuilding of the temple after Israel's exile, . . . . . . highlighting that true dedication is not about stones and gold, but about the people offering themselves to God. Jesus deepens this teaching, declaring himself the true temple and reminding us that our hearts are where God longs to dwell. St. Paul Confirms: We are the Temples of God The Gospel parable of the Sower emphasizes that the Word of God only bears fruit when it falls on rich soil . . . hearts open and receptive. Mary is the perfect example of this, as she received God's Word and bore Jesus Himself. The memorial of Padre Pio illustrates the same truth: his heart was rich soil where God's Word took root, leading him to a life of prayer, spiritual battle, suffering, and union with Christ. Bearing the stigmata, Padre Pio embodied the suffering Christ and showed what it means to live as God's temple. The call today is clear: each of us is invited to become a true dwelling place of God, good soil where His Word can bear lasting fruit. Hear more and listen to this Meditation Media. You Are the Temple of God: Becoming Dwelling Places of His Presence ------------------------------------------------------ Official portrait photograph of Padre Pio, c. 1947 ------------------------------------------------------ Gospel Reading: Luke 8: 19-21 First Reading: Ezra 6: 7-8, 12, 14-20

Read Online“Whoever has ears to hear ought to hear.” Luke 8:8This short line is, in a sense, a summary of the Parable of the Sower. This parable presents us with four different ways in which the Word of God is received. The seed that is sown is the Word of God. The four different categories of people are compared to seed sown on a path, rocky ground, among thorns and in good soil.Jesus explains that the seed sown on the path are those “who have heard, but the Devil comes and takes away the word from their hearts.” The seed sown on rocky ground are those who “receive the word with joy, but they have no root; they believe only for a time and fall away in time of temptation.” The seed sown among thorns are those who have heard the Word and received it, but over time they are “choked by the anxieties and riches and pleasures of life, and they fail to produce mature fruit.” Finally, those who are like rich soil are those who heard the Word and “embrace it with a generous and good heart, and bear fruit through perseverance.”As you look at those categories of people, where do you fall? Most likely, for those who pray daily and try to follow our Lord, one of the last two categories is where they fall. Note that for those who are like seed sown in the thorns and those sown in rich soil, fruit is born from the Word of God. In other words, their lives do change and they do make a difference in the world on account of God's holy Word and presence in their lives. The difference, however, is that those who struggle with “the anxieties and riches and pleasures of life” will fail to produce “mature fruit.” This is a good teaching for faithful Christians to ponder.When you look at your life, what sort of fruit do you see? The “fruit” of which our Lord speaks can be identified with the fruits of the Spirit: charity, joy, peace, patience, kindness, goodness, forbearance, gentleness, faith, modesty, self-control, and chastity. Thus, if you want to discern whether you are more like one who bears mature fruit vs. immature fruit, look at those holy qualities carefully. How “mature” are each of these fruits of the Spirit alive in your life? They make a wonderful examination of conscience for those looking to go deeper than just the Ten Commandments or Seven Capital Sins. If these good fruits are born from your life in a truly mature way, you should be able to see how they affect others through you. For example, how has your kindness, patience, faith and self-control helped others in their Christian walk? Reflect, today, upon the fruits of the Spirit. Review them carefully and prayerfully as you examine your own life. Where you see them in abundance, rejoice and give thanks, and work to foster their growth. Where you see them lacking, rejoice also in that insight and consider the reason they are lacking. Are there worldly anxieties, desires for riches or pleasures that hinder their growth? Seek to be that truly rich soil, and our Lord will indeed bring forth much good fruit in you and through you. My divine Sower, You sow the perfect seeds of Your Word in abundance. Please help me to open my heart to receive that Word so that an abundance of good fruit can be born. Please free me from the anxieties and deceptions of life so that I can hear clearly Your holy Word and nurture that Word in my heart. I rejoice, dear Lord, in all that You have and continue to do in and through me. Jesus, I trust in You.Parable of the Sower by Lawrence OP, license CC BY-NC-ND 2.0.Source of content: catholic-daily-reflections.comCopyright © 2025 My Catholic Life! Inc. All rights reserved. Used with permission via RSS feed.

How do I make sense of the seed, soil, rocky ground, and thorns? Dave explains the Parable of the Sower and shares how it can be applied to our lives. He also gives advice as to how we can plant seeds on good soil and how we can bear fruit in our own lives. We want to hear from you! Email us at eksb@ascensionpress.com with your questions/comments Don't forget to text “EKSB” to 33-777 to get the shownotes right to your inbox! You can also find the full shownotes at www.ascensionpress.com/EveryKneeShallBow