Podcasts about Martin Luther

As America prepares to celebrate its 250th birthday, #1 New York Times bestselling author Eric Metaxas—author of Bonhoeffer, Martin Luther, and Amazing Grace—joins us to discuss his new book, Revolution: The Birth of the Greatest Nation in the History of the World. Together, we revisit the famous—and often forgotten—heroes of the American Revolution and explore why Metaxas believes the indispensable role of Judeo-Christian ideas in America's founding has too often been overlooked. REVOLUTION: THE BIRTH OF THE GREATEST NATION IN THE HISTORY OF THE WORLD https://www.amazon.com/Revolution-Birth-Greatest-Nation-History/dp/1631440888/ JOIN PREMIUM Listen ad-free for only $5/month at www.bit.ly/TAPpremium BUY US A COFFEE buymeacoffee.com/thisamericanpresident FOLLOW US:www.thisamericanpresident.com/ CREDITSHost: Richard LimProducer: Michael NealCover Art: Nip Rogers, www.NipRogers.comSee omnystudio.com/listener for privacy information.

My first reaction: "No way." Then, "It's true...and it's awful." A man asleep in the middle of the night. Suddenly, what has been determined to be an approximately 60-foot sinkhole opens up beneath the house and literally sucks the man, the bed, and the bedroom in with it. The home has since been demolished, and the next door neighbors were given 30 minutes to grab what they could and evacuate. There was even speculation that the owners of the other two homes would never return. Sinkholes seem to be a lot more common than we realize. I mean, certain soil-rock-and-moisture combinations apparently can erode over time and then suddenly collapse beneath you. There's ground that looks like it's safe to build on, but one day it just caves in under you. I'm Ron Hutchcraft and I want to have A Word With You today about "Building on Ground That's Going Down." There's a feeling too many of us know all too well. "Hey, I thought this would support me. It just collapsed." Beginning in the fall of 2008, so many friends of mine saw their financial security suddenly disappear into a sinkhole as the ground just shifted overnight. A Wall Street veteran told me, "You know, if you had asked any of us Christian guys here what we were trusting in, we would have said, 'Well, we're trusting In the Lord, of course.' Until we suddenly lost what we were really trusting in." As they say on the news, sinkholes are all over the place. The person who once said, "Til death do us part" is suddenly gone. The children you lived for left the nest empty. The church or organization you did so much for let you down. The company you served for so long doesn't need you anymore. The friends you gave so much for moved on without you. The plans you made vanished with one visit to a doctor's office. The people you lived to please turned their backs on you. So many sinkholes! Ground you build on that you can't depend on. Yesterday's dream; now today's nightmare. The family who lost their home and their loved one in that sinkhole did find one consolation – the family Bible the demolition crew managed to retrieve. One family member stood in front of the rubble, just hugging that Bible for all she was worth. Well, I'll tell you, that's the only ground I know that will never cave in beneath you. It's what Martin Luther was counting on when he stood against the mightiest religious forces of his day and insisted knowing God was by faith alone. As all other ground around him was collapsing, he stood firm on a Biblical bedrock that is our word for today from the Word of God. Listen, "Your Word, O Lord, is eternal; it stands firm in the heavens" (Psalm 119:89). Firm in the heavens. Truth you can stake your life on; a foundation that can never be shaken. It's where Paul told Timothy to plant his feet when it seems as if everyone - including God's people - are adrift. "But as for you," he said, "continue in what you have learned...you have known the Holy Scriptures...All Scripture is God-breathed" (2 Timothy 3:14-16). Sometimes, it means standing with a holy defiance of the culture, the crowd, the consensus, both feet firmly planted on God's Word. "God has spoken. That settles it." Jesus told about two men - one whose house "collapsed" when the torrent came, and one whose house "could not be shaken." The first one, he says, built on "ground without a foundation." The other "dug down deep and laid the foundation on rock." He said the sinkable man "hears My words and does not put them into practice." The unsinkable man, he said, "hears My words and puts them into practice" (Luke 6:47-49). So sitting in church just soaking up Christian beliefs is not enough to sustain you when your world's collapsing. Compartmentalized faith is collapsible faith. You have to do God's Word, not just know God's Word. King David posed this question for a sinkhole moment: "When the foundations are being destroyed, what can the righteous do?" That's a good question. Here's the answer: "The Lord is in His holy temple; the Lord is on His heavenly throne" (Psalm 11:3-4). When your world caves in, God's Throne hasn't moved. His Word is unchanged, and your God still reigns.

Ever wonder why God doesn't just fix your problems for you?In this Psalms 42-49 Bible study, we kick off Book 2 of Psalms by diving into the powerful redemption story of the Sons of Korah, a family literally swallowed by the earth for rebelling against God.Whether you are dealing with unanswered prayers, emotional distress, or wondering why God allows suffering, these chapters offer profound comfort and timeless prayers. We explore a lament that echoes Job's struggles, a prophetic royal wedding song about Jesus, and the exact scripture that inspired Martin Luther's famous hymn, "A Mighty Fortress Is Our God."In our Psalms 42-49 Bible study, we cover:[4:48] Psalm 42: Family Redemption — How the Sons of Korah went from disgraced rebels to Israel's worship leaders.[12:12] Psalm 43: Reacting to Sorrow — How to pull yourself out of the haze of grief, hardship, loss, and stress.[18:07] Psalm 44: Unanswered Prayer — Why God sometimes seems asleep when His people are suffering.[22:36] Psalm 45-46: Messianic Prophecy — How a royal wedding song perfectly foreshadows Christ and the church (as quoted in Hebrews) and the inspiration behind Martin Luther's "A Mighty Fortress Is Our God."[33:27] Psalm 47 & 48: The City of Zion — Why God's dwelling place is more than a place on a map.[36:41] Psalm 49: Money and Mortality — Why wealth can't buy life, but Jesus already paid the ransom you couldn't afford.Psalms Show Notes:Psalms RoadmapPsalms Prayer ListPsalms Playlist on Apple MusicPsalms Playlist on SpotifyPhil Wickham - Psalm 8 (Hallé) [Official Music Video]ACTS Prayer GuideGroup Discussion Questions for Psalms 42-49:[12:24] When you're downcast or disturbed, Psalms 42 suggests you intentionally turn your attention to all the good God has done for you. What's one thing you could do right now to help you remember to do that? For example, memorize a prayer or Bible verse you can turn to that focuses your attention on God's gifts or protection, put a sign on your bathroom mirror, hang pictures of your loved ones, etc.[18:11] Can you relate to Psalm 44 when the psalmist did not feel rescued despite his faithfulness? How do you respond when you don't get the outcome you hoped for?[36:48] Psalm 49 reminds us that wealth cannot buy life. Is there an area of your life where you feel tempted to chase "more" than you need or are called to, even though we can't take anything with us when we die? Ex. cars, the latest technology, respect, work titles, etc.Contact Bible Book Club!Social: Instagram or FacebookWebsite: Bible Book ClubReview Us: Apple Podcast or SpotifyJoin the Fun: DONATE or Buy merchThis episode is part of our ongoing Bible Book Club series, starting with Genesis and journeying all the way through the Bible. Thanks for listening!

James 1: Does James Contradict Paul?   Check us out: https://www.determinetruth.com Does the book of James contradict Paul—or have Christians misunderstood James for centuries?   In this episode of the Determined Truth Podcast, we begin our study of the book of James by examining one of the most debated books in the New Testament. We explore why Martin Luther famously questioned James, how faith and works actually fit together, and why James is deeply rooted in the teachings of Jesus.   Topics include:   Why Martin Luther called James an "epistle of straw" Does James contradict Paul's teaching on salvation? Faith vs. works—or faith that works? What is the "Royal Law"? The Shema and the Greatest Commandment Loving your neighbor as yourself The Good Samaritan and redefining "neighbor" James' concern for the poor and marginalized Covenantal nomism and Second Temple Judaism Why James echoes the Sermon on the Mount James, the brother of Jesus, and his remarkable transformation Why understanding the Gospels is essential for understanding Paul   We also discuss how the church can faithfully apply James today by pursuing justice, mercy, and genuine love for others rather than merely professing faith.   If you've ever wrestled with James 2, "faith without works is dead," or wondered how James and Paul fit together, this episode provides historical, biblical, and theological context.  

In this episode of Thinking Fellows, Adam, Bruce, and Caleb explore whether Martin Luther can be trusted, responding to modern critiques that question his character, motives, and mental state as a way of dismissing the Reformation. They argue that while Luther was at times emotional, outspoken, and flawed, his theology should be judged by how faithfully it interprets Scripture rather than by speculative psychological diagnoses or personal attacks. Along the way, they discuss how Luther's humanity, historical context, and extensive writings have fueled both serious scholarship and polemical caricatures, encouraging listeners to evaluate his teaching on its biblical merits. More from 1517: Support the work at 1517 1517 on Youtube 1517 Podcast Network on Apple Podcasts 1517 Events Schedule 1517 Academy - Free Theological Education New Books from 1517 Publishing: The Turk at the Door by Adam Francisco Luther and the Lion: A Narnian Catechism by Samuel Schuldheisz By Water and the Word by Brian Thomas Being Family by Dr. Scott Keith More from the hosts: Caleb Keith Scott Keith Adam Francisco Bruce Hilman Follow 1517:  Instagram X/Twitter Facebook  

In this episode of The Reformed Brotherhood, Tony Arsenal and Jesse Schwamb bring their extended series on the parables of Matthew to a powerful climax with the passage most listeners have been waiting for: the Sheep and the Goats (Matthew 25:31–46). Far from a checklist of works required for salvation, this text is unpacked as the master parable of Christ's entire parabolic ministry — a sovereign declaration of divine election, not a merit-based audit of individual performance. Tony and Jesse explore why this passage has been chronically misread as a call to works righteousness, why the language of inheritance and predestination is front and center, and how a Reformed reading liberates rather than burdens the conscience. Along the way, they weigh in on Herman Bavinck's prescient warning about media distraction, and Jesse recommends a Puritan gem on anxiety worth picking up immediately. Key Takeaways The Sheep and Goats is best understood as a parable, or at minimum parable-adjacent. The Greek construction in verse 31 mirrors the same comparative language Christ uses throughout his parabolic ministry, placing this text firmly within that tradition rather than outside it. The kingdom was prepared before any works were done — this is election language. The phrase "inherit the kingdom prepared for you from the foundation of the world" (v. 34) is not a reward for performance; it is the language of sovereign predestination preceding all human action. The works of the sheep are diagnostic, not causative. What the righteous did reveals who they already were — sheep — rather than being the mechanism by which they became sheep. The beak doesn't make the bird. Both groups are surprised, and that surprise is the parabolic punchline. Neither the sheep nor the goats anticipated the verdict they received, which undermines any reading that frames this text as an encouragement to accumulate saving merit. This passage is a recapitulation of the wheat and tares parable. Sheep and goats co-mingled until the moment of final separation, just as wheat and tares grow together until the harvest — the judgment reveals what was always true. Any theology that requires a human contribution to activate or complete salvation misreads this text.Whether Roman Catholic, Arminian, or Mormon in flavor, every view that makes God's preparation of the kingdom contingent on foreseen human merit fundamentally inverts the logic of the passage. The scope of judgment — "all nations" (ta ethnos) — would have been scandalous to first-century Jewish ears. This language deliberately expands the kingdom beyond ethnic Israel, fulfilling the Abrahamic covenant promise and confounding the assumptions of the religious elite. Key Concepts The Kingdom Prepared Before Your Works: Sovereign Election, Not Merit When the King says to those on his right, "Come, you who are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world" (Matthew 25:34), the theological weight of that single sentence is staggering. The kingdom was not prepared in response to anything the sheep did. It was prepared before time, before works, before choice — which means the works that follow in the passage cannot be the grounds of that inheritance. Only a Calvinistic understanding of election can sustain this logic without remainder. Arminian views require God to foresee a qualifying human response; Roman Catholic and Eastern Orthodox views require some degree of meritorious participation; even certain Lutheran frameworks lean on non-resistance to grace. Reformed theology alone places the entire cause within God's sovereign, unconditional decree — and this passage, read plainly, says exactly that. Works as Evidence, Not Ground: The Diagnostic Function of This Parable The great pastoral error in preaching this passage is treating it as a performance rubric — a list of charitable acts that, if completed, qualify a person for eternal life. But Christ does not separate the sheep from the goats because of what they did or failed to do. He separates them, and then describes the activity that characterized each group. The works are revelatory. They surface what was already true of each person's nature, just as a bird's beak reveals its species rather than constituting it. This reframing is liberating precisely because it means assurance does not rest on tallying acts of charity. It rests on the sovereign act of a Father who prepared a kingdom and the regenerating work of the Spirit who produces, in those He has claimed, a life that looks like the one described here. "All Nations": The Scandal of an Ethnically Inclusive Kingdom The Greek phrase ta ethnē — translated "all nations" in most English Bibles — would have landed very differently on first-century Jewish ears, particularly those of the Pharisees and Sadducees who comprised a significant portion of Christ's audience throughout Matthew 24–25. To them, ta ethnē meant the Gentiles, the peoples out there, those outside the covenant. The implicit effect of Christ's language is to place every people group — including Israel — within a single undifferentiated mass standing before his throne, with no ethnic group receiving preferential standing at the bar of judgment. This is entirely consistent with the Abrahamic promise of blessing to all families of the earth (Genesis 12:3), the vision of Psalm 2, and the missionary thrust of the Great Commission. The scandal is not incidental — it is the point. The kingdom Christ is ushering in is not the ethnic-nationalist kingdom the religious establishment expected. Memorable Quotes The kingdom of heaven was prepared for those whom Christ has elected before the foundation of the world, and it was the preparation of that kingdom that brought you through this such that you did the good works that you did... That is caused by the fact that God prepared a kingdom for you in advance, not that you somehow caused this kingdom to be prepared for you. - Tony It's not the beak that makes it the sparrow, it's the sparrow that makes it the kind of beak it is. That's the kind of classification we're talking about in this parable. - Tony The best freedom is the one that turns over all things to God and takes him at his word when he says, 'In love you were predestined to inherit this as sons and daughters of the kingdom,' so that he does all the work, because we do not want to have any of that work our own. - Jesse Full Transcript [00:01:11] Jesse Schwamb: Welcome to episode 498 of the Reformed Brotherhood. I'm Jesse  [00:01:19] Tony Arsenal: And I'm Tony, and this is the podcast with ears to hear. Hey, brother.  [00:01:24] Jesse Schwamb: Hey, brother. They said it couldn't be done. They said we couldn't come back. We wouldn't come back and continue in Matthew 25. But here we are, and we're ending this chapter in this whole section about sheep and goats. Everybody was clamoring for it. Everybody wanted to know, what about the sheep and the goats? And I think the last time we all chatted together, we prefaced it by saying it's parable adjacent. Or let's just say- Yes ... we just stacked up these three other parables, lots of things going on, and then Jesus resolves this or brings all these parables to a culmination by speaking about the end times, the end of all things, and the sheep and the goats. Yeah. And so we gotta go there  [00:02:06] Tony Arsenal: Yeah. Yeah, I'm stoked.  [00:02:07] What Counts Parable [00:02:07] Tony Arsenal: And y- you know, I, I was talking with a brother at, um, at church yesterday on the Lord's day, and he was asking how the podcast's going and what we're doing. And, you know, I was kind of thinking, like, I was talking about the parables and how we're kind of moving forward, and we were gonna do some of the I am sayings in John. And, and I was thinking, like, what is a parable anyways? And who decides what a parable is and what a parable isn't? Right. Um, some of the parables Christ calls a parable, others he doesn't. Uh, we'll probably talk a little bit about that when we get to, uh, some of the back half of Luke. But this, this episode I think is gonna be really, really the payoff and really the culmination of not just these, like, this trio of or trilogy of parables that we've talked about, but I think really, like, the payout of all of the parables in Matthew. It's really, like, the summary of all of Christ's parabolic teachings. So it's, it's a good place for us to round out Matthew, and then we'll, we'll dip into the parables in the other gospels, probably have a couple more months of, of, uh, parable talk before we move on to the next thing. But, uh, it's been great, and I'm super, super stoked for this. This is one of my favorite passages, actually, and there's so much to dig into. I, I, I'm just gonna say now, we probably won't make it through the whole thing- Right ... uh, because there's a lot there. But we'll see. We'll see how we do. Maybe Jesse and I will be super efficient tonight, uh, but we usually aren't, so. [00:03:27] Jesse Schwamb: Yeah, that's never happened. We, we take it low and slow. Not only that- ... it was reminding me as you spoke about that kind of proverb generally of if you wanna go build a wall, you assess what you need, how many stones, and then you go gather those stones. Yeah. You should double it, or if you're gonna go out and fight an army, take stock of that army. That's basically what we do, but in reverse. Anytime, like, you just... I just heard you say- ... like, "It'll probably take us a couple more months," you should double that. That's probably how long- Yeah ... it's actually gonna take us.  [00:03:50] Faith Works Assurance [00:03:50] Jesse Schwamb: Even in this- Yeah ... conversation, I think we're gonna get stuck in the best way possible speaking about things like faith, works, and assurance because there's a lot of language here- Yeah that could seem on the surface to sit in this tension with justification by faith alone. And I think the key to resolving all that tension, as I hopefully think we'll see, lies in the readings of works as the evidence of living faith rather than its ground, and I think that's what- Yes ... Christ is leading us through all of these parables, actually, whether it goes back. And you should listen to all those episodes. In fact, I gotta ask. Th- I mean, this brother you were talking to, it just strikes me as that question had already be answered for him if you were listening to the podcast. So-  [00:04:29] Tony Arsenal: Yeah, I don't think he does. No, I don't think he does- ... listen to the podcast. Uh, he knows that I do the podcast, and he's very gracious to ask me about it. Tom. And I think he's probably listened to the podcast before. Got it. Um, and he's, he's just a very kind, gracious brother who, who is concerned and wants to know what I'm doing. And, um, he has, he has his own sort of, like, production stuff that he does that he enjoys that I'm, I'm not super keyed into. But, uh, it was just nice. But, but it did get me thinking, like, I was trying to explain to him where we were in the progress of the parables, and I was like, "I can't really... I don't really know," because, like, it's hard to even understand and fully... There's no, like, full comprehensive universal list of what is a parable- Right ... and what's not. And I think what we've found as we've been going through this is sometimes, sometimes you come up against a portion of a text that is often taught sort of separate from the, the rest of it. Parables get taught discreet from other parables. But then you have these sort of, like, intervening texts, or this one's kind of a summary text, that's so integrated to what the parable means you really can't do a series on these parables without also treating this text. Which is gonna be interesting, 'cause I've never, I've never encountered somebody who really roots this teaching here of Christ in the context of the parables, despite its proximity. So it'll be fun. We're gonna figure it out in real time, and, and it'll be good.  [00:05:47] Jesse Schwamb: No, it's gonna be fun.  [00:05:48] Deny Doomscrolling Bavinck [00:05:48] Jesse Schwamb: And speaking of fun, we're so glad that you're listening, and we know that you're waiting with bated breath to hear about affirmations or denials. It's of course that part of the conversation where we either affirm with something that we think is fantastic, maybe by way of recommendation, or conversely, we deny against something that isn't that great. So Tony, as is our custom in the liturgy of the Reformed Brotherhood podcast, I ask you once again, are you affirming with or deny against? [00:06:15] Tony Arsenal: I am denying against something, and I'm gonna do that by affirming a Herman Bavinck quote. Uh, so I'm gonna read it for you. This, uh... Some of the guys in the Facebook group have put... or the Facebook group, the Telegram chat, have put together a, uh, like, a reading group to work through Bavinck's, uh, Wonderful Works of God, which is great, and I'm loving it. I haven't been able to participate in the conversation as much as I would like to, but just being part of a reading group, uh, sort of keeps you on schedule, which is great. So I've been reading through Wonderful Works of God, and on the Kindle edition, on page 34, uh, which I think is still the, I think is still the, uh, introduction, he says, quote, "The reading of daily and weekly newspapers, of magazines and brochures, devours our every blink. There's a lack of desire and opportunity for the investigation of scripture and the study of old theological works," end quote. And when I read that, it just really struck me as like- If that was true like 70 years ago, 80 years ago when Bavinck was writing this, right? And all there was was hard, hard copy media. There was no, uh, there was no digital media. There was radio, but there wasn't a lot of programming. Uh, I don't think that there was much in the way of television broadcasting. If there was, it was, it was very, very limited and very rudimentary. Um, even then he was saying the daily news cycle and all of this extra stuff that is out there is consuming our, quote, "Every blink," which I thought was a really interesting phrase. Um, it's basically like it's so ingrained in us, we're so invested and obsessed with the news cycle. Uh, or you might translate that to like to our Twitter feed or our Facebook feed or our Instagram reels or whatever it might be, and dare I say it, the podcasts we listen to.  [00:08:05] Jesse Schwamb: Right.  [00:08:05] Tony Arsenal: Um, that we don't save time for scripture and other theological works. And I think it's funny too is that the, the eternal, uh, the eternal contemporary statement of the Reformed world is like we don't read enough old theological works. Even Bavinck, who I'm reading as one of the old... I mean, not like super old, but like one of the old theological works, is saying, "Hey, we don't read enough old theological works." So I'm denying this sort of like obsession we have with the daily news cycle and with constantly being up to date and like constantly consuming all of that. Um, we've talked about how like our modern global news cycle sort of, uh, is built around the deception that we can be sort of pseudo omnipotent and know all things about everything. And, um- There's a lot of work that's been done to show that, like, the world's not really that much, not that much more of a violent place than it was 100 years ago. We just know a lot more about what's going on- Right ... in other parts of the world. And there's pros and cons to that. But I think the main con is, like, we, we feel suddenly that we have to be, you know, deeply involved in the goings on of a church on the other side of the country that we never would've even known existed otherwise. It- there's just a, there's a sense of omnipotence and omnipresence that's just not becoming for the creature that I think we try to take on. So Bavinck knew it. Uh, we've talked about it. Lots and lots of people have talked about it. This isn't new. I'm not, I'm not e- engineering anything new on this. But that quote really struck me when I was reading. I was like, "Dang, man, he, he got it right 100 years ago or, or 80 years ago, and we're still struggling with it." And I think probably, like, if you go back and you look at the, I don't know, more occasional writings of people like Martin Luther and John Calvin, um, as they're interacting with, like, people in the Reformed community or the Protestant community, I bet you would find statements like this too about how, like, we really spend a lot of time reading, like, silly things and not spending- Right our time studying the scripture or studying, um, theological works. So that's my denial. I'm sticking to it, and if that means you feel like you need to turn this podcast off and go read some John Calvin or some Herman Bavinck, then by all means. Uh, I think you're probably going to be edified by what we have to talk about. But, uh, th- the Bible's better, so if you gotta go do it, if you only got- That's true ... an hour today to study scripture or listen to this podcast, please go study scripture. Yeah. Uh, hopefully we can do a little bit of both with this podcast. But Herman Bavinck said it best. Our every blink is consumed with pamphlets and newspapers and it just is- It's true it's pretty silly.  [00:10:41] Jesse Schwamb: It's true.  [00:10:42] Meme Detour Reading Groups [00:10:42] Jesse Schwamb: I gotta take us all the way back to where you started there, and I'm going to betray, to nobody's surprise, my really strong naivete when it comes- ... to social media, and memes in particular. But this is what occurred to me, and I'm gonna try it. This is, like, what classically makes really good podcasting. Let me try to describe a meme to you that I'm not even sure I actually understand or know. So this will be great. I think, you tell me, Tony, 'cause you may have seen this. It's an old meme too, so I'm not even, like, on the cutting edge here. I think it's a meme of two panels showing, like, two pictures of Drake. In know one he's kinda, like, pushing away as if to say, like, "Get that outta here," and the other one's like, "Oh yeah, that's the stuff." Do you know what I'm talking about? Yeah. Is that accurate?  [00:11:21] Tony Arsenal: I do. I think you're gonna use it wrong, but yeah.  [00:11:23] Jesse Schwamb: Is that Drake? Okay, all  [00:11:24] Tony Arsenal: right. Yeah, that's, that's the meme.  [00:11:25] Jesse Schwamb: Okay, okay. And usually, if I understand it correctly, it's kind of like a faux juxtaposition of two things, right? Like, okay. So like here, let me try it. Uh, uh, let me just try it on everybody. Here we go. I'm gonna describe to you how I just interpret this based on what you said, 'cause something cracked me up that you said, Tony. If I were gonna make this meme just based on how you opened that up, the first panel would be like Drake pushing away the idea or being like, "That's no good," book club. The second one would be reading group, as in like, like the reading group is like the new cool way of like just kind of... Did I use it properly? Am I close?  [00:11:59] Tony Arsenal: I think the problem with this is that there's like a, there's like an ironic way to use it, and then there's like a more direct way to use it. Mm. Yeah. The direct way would be like some- like Drake's pushing away something that's bad, and he's- Yeah ... like accepting something that's good. That'd be like the direct way. Yes. The more ironic one is where like Drake is pushing away something that's actually pretty, actually pretty good, and he's- Yeah ... accepting the one that's pretty silly. Oh, okay. Um, there's a lot of memes that have that basic format. Never mind. There's one with like Jordi LaForge. I think there's a Michael Scott one. I tried. I tried. But yeah, no, I, I think yours is valid, it's just, I think it's an older usage of the meme. That's like the, that's like the middle English version of that meme. The Shakespearean use of that meme.  [00:12:36] Jesse Schwamb: Yeah. I'll take that. It's the old English style. I love a good book club or a reading group. A, a reading group just, it does have that sound like maybe somebody in the group has a monocle, or you guys have tea. Either way- Yeah ... I absolutely love it. And yes, what are our beautiful quotes. You kind of hear that general conception recapitulated among like theologians almost in every era. But it does make you think, what would Bavinck say about, like doom scrolling on the smartphone? Like- Yeah ... he's beside himself, right? It would just be beside himself. So I'm with you. I, it, there's gonna be a condemnation in every generation. Maybe I say this with some degree of like chronological snobbery, especially in ours, when it comes to not, like you said, I think kind of like not carving out or not prioritizing time in the scriptures. Yeah. There's not gonna be any excuse of like, "Well, I just didn't have time." Right. Or, "There were too many things to read." It's just, it's not gonna cut it. So I'm with you. I think you and I have talked about this at length, even just like the news media like you and I consume, like just s- set aside social media for a second. Just like how i- how much value is there in a lot of like what we cons- used to consider to be like well-informed reporting? How valuable is that to us? Yeah. And I'm certainly not saying like that everybody should be like unconcerned and uninterested in the world, but I think it's to what degree and what fascination we have with that, and how it fits into our priority as we consume information each day. That's the thing that's tricky, and there's no really-  [00:14:02] Tony Arsenal: Yeah ...  [00:14:02] Jesse Schwamb: good answer except to weigh out with the spiritual discernment- Yeah ... how we ought to consume that stuff. But certainly I think, without question, we need to be prioritizing time in prayer, time in the scriptures. I imagine if we were all doing that with a great deal of attention, that all of the other things would kind of find their way into the right place. Or let's say they would just find their way out of our lives in a significant way- Yeah ... that would remove us from distraction and anxiety, instead bring us back into the providence of God.  [00:14:31] Tony Arsenal: Yeah. And I'm not, I'm not gonna be the guy that tells you you can never s- you can never scroll Instagram or TikTok or whatever. Um, I, I think that's a decision that's between you and the Holy Spirit as far as how you spend your time. But I, I do think, um, I think you're right- We are accountable for the decisions we make and how- Right ... we choose to divide up our time. And I- God, I mean, God is the inventor of fun. He's the inventor of leisure, and he is, uh, I think he's pleased and honored when we, we make good use of our time f- for things that are restful and rejuvenating. Um, he doesn't expect us to just slavishly read scripture all day, every day, like every minute. That's not, that's not the biblical expectation. Um, and so I think it's fine if you wanna sit down and watch a fun show, or if you wanna watch some YouTube videos, or listen to a silly podcast, or listen to a serious podcast. Um, but I do, I agree. Like, we, we really need to be thoughtful. And I think where, where Bavinck's quote, uh, is strong is it's not so much about, "Don't read these things." Right. He, he's talking about these things consume our every blink. Like, m- he's treating blink... He's using the word blink as sort of a fill-in for like our, our finite resource of time and attention, and these things have consumed all of them. There's a very strong use of that word consume. Uh, and I, I think that's really the, the point that I'm trying to make is we often allow, either intentionally or unintentionally, we, we just let our time get all sucked up, uh, on things that maybe are good but are not pr- properly proportioned. Um- Like I said, it's, it's fine to spend some time on Twitter and to get into a debate once in a while, or to check in on your friends on Facebook, your old high school, college buddies or whatever, but we can definitely take it too far. So I think it's a good corrective for all of us to at least make a stop and think about how we're spending our time, and whether we are affording the appropriate amount of time to things like scripture, theological study, catechesis of our children, um, family worship, all of those good things. So we don't have to go much more into that. I think the point has been made. Uh, so Jesse, what are you affirming and/or denying tonight?  [00:16:43] Affirm Puritan Anxiety Cure [00:16:43] Jesse Schwamb: Perfect segue, because speaking of reading old things, you know me, I've always got some kind of Puritan work in the rotation, and the one I just finished is the one I'm affirming, which is called Special Providence for Anxious Souls by Obadiah Sedgwick, who I think is kinda... Like, people are sleeping on Sedgwick, you know? Mm-hmm. He's, he's kinda like, he's there in the wings, but we need to take him off the bench. And I came across this book and I thought, "Who doesn't want a title like that in their lives?" Like, we got some anxiety in all of our souls. And I'm affirming this because, uh, hi- his definitions, his writing is, are on point. But here's what I thought. I was embarrassed that I picked this up expecting one thing, and then in typical puritanical fashion, was delivered something else that was far better. And I was thinking about this title as you might see it, like, in your modern bookstore today, whether it's, like, in Barnes & Nobles or at any of the periodicals we were just kind of mentioning or implying that are out there. And I was expecting to get some kind of, I don't know, six or seven things, I mean, that's Puritan style, but six or seven things that would really help you diagnose the psychology, and then going back to the scripture in ways, all, all the ways we'd expect about how God loves us and cares for us, and all those things are true. And yet the only way I could describe how this book ministered to me is, like, how you might go to a physical therapist for some kind of ailment, which I have many as I get older, and have recently been to one. And the ailment I had was, um, basically like tarsal tunnel, which is like carpal tunnel for your foot. And so there was some nerves that were inflamed and causing some pain and some weirdness in my feet. And here's what I do know about physical therapy now that I think the Puritans also do for our souls, and that is the physical therapist gave me this full workup. They prodded me and poked me and rubbed things and made things hurt- And in the course of doing that, they clearly could figure out what was wrong with my foot. And so when he gave me the diagnosis, after, again, rubbing that part and, like, doing one of those things where he's like, you know, they tap on your hard and they're like, "Does that hurt?" I'm like, "Yes, it does hurt." And I presume that's because you know anatomy. And, you know, he's, he's ta- tapping on my ankle and it's causing my foot underneath to hurt. And after all that, you know, I run on a treadmill. He d- takes all this video, and this is what he says to me. He goes, "Yeah, so this is actually pretty straightforward." And I was like, "Great, so what are we talking about? Like exercises, uh, splints, like massage?" He's like, "You have a weak butt." And I was like- "I'm sorry, let's talk about that for a second." And this is what I've learned about physical therapy, is it's rarely about the thing that's actually bothering you or the thing that's hurt, right? It's something- Yeah ... far different. It's something almost seemingly, like, disjointed or removed or divorced from the very thing, maybe even non-contiguous, if only in our minds, maybe even logically. And so what I love about this is the first half of the book is just speaking about the province of God before it even gets into this idea of anxiety. And then the treatment on anxiety and worry is, he goes through, like, six or seven things in particular, are just absolutely glorious. So good that I want you to read it. I don't even want to talk about it. Uh, that, that's my admonishment to you, is that you should just go pick it up. So I'm affirming again that the Puritans in particular do this thing where there's, there's no cheap advice here. It's not even hide advice. It's really good advice, but it's the kind that says, "You have a weak butt" when you're concerned that your ankle- is messed up. Yeah. And that's sometimes what you need to hear. And in my case, after... Let's make this super weirdly spiritual. After doing a bunch of squats, I don't know what the spiritual equivalent is of that. After doing a bunch of squats, my ankle and my foot was so much better. And it, because I had somebody who cared enough for me to go through and actually diagnose the root of it, that was the reason that inevitably there was healing. So I've, this has given me so much to think about, this tiny little treatise. So much to put into practice. It's so rich, so good, so practical, and yet I think you'll find in many ways joyfully unexpected. So I highly affirm to everybody listening, and even those who aren't, Special Providence for Anxious Souls, Obadiah Sedgwick. You'll, you'll love it  [00:20:49] Tony Arsenal: Yeah.  [00:20:49] Physical Therapy Spiritual Practice [00:20:49] Tony Arsenal: So two thoughts. Uh, one, uh, I can confirm Jesse has a weak butt, um, flat as a board. So it's probably, probably better after, after doing some squats. Wow. Uh, two- Wow. ... uh, I can say I also am in some physical therapy right now, and I've been a little bit of a slacker. And what I will contribute to the conversation is just like in physical therapy, they can give you all of the exercises- Yeah uh, that you want. If you don't do the work, you're not going to get better. Yeah. And so whether it's Jesse doing squats or me not finding time to stretch and to do some, like, arm exercises with a, with a s- uh, like a TheraBand, uh, the same holds true. And, and maybe to unify our, uh, affir- our denials/affirmations into one mega, mega recommendation, um, the same holds true in that, one, we can take a book like this from, uh, Sedgwick, and we can turn it into the same thing we do with media where we're just... it's just devouring our blinks. Right. And we're just using it as a way to sort of, like, feed our eye hole Get better. You won't improve. Um, and that's actually the same with scripture. Like y-you can- Right ... turn scripture into, uh, into a snack food that you, you don't actually use to be nutritious. Um, I think there's probably more benefit to reading scripture sort of rote and, and almost mechanically than there is to reading anything else. But, um, but at the end of the day, you can also consume your blinks with scripture and not get a lot out of it if all you're doing is passing your eyes over text. So get in there. I think that's great. I haven't read that one. I mean, I think there's... I think there are probably many, I can't think of one off the top of my head, but I'm sure there are many, many Puritan treaties that- treatises that are similar in theme and tone and have the same kind of like spiritual antidote or spiritual medicine, um, prescribed by these guys that is good and wholesome. And again, like, like you're saying, like it's not that complicated. It's not that hard. Right. It just takes- Right ... you just actually have to do the work. Um, it's funny, my physical therapy thing is my, my shoulder has been really ba- really messed up, and I went in, I expected him to give me all these, all these shoulder exercises, and he's like, "Uh Really what you need to do is you fix your neck, uh, 'cause your shoulder is, is being in- injured because you're sleeping- Okay on that side because you're trying to stay off the other side. So, like, you really gotta fix your neck so you can sleep on the other side of your body. And I was like, "So I'm just, like, sleeping wrong?" Like, it's funny, there's a joke, it's like in your 20s you can do anything you want, in your 30s, like, you gotta be a little bit careful, and in your 40s, like, you hurt yourself just sleeping. Right. Just getting out of bed is dangerous.  [00:23:46] Jesse Schwamb: It's  [00:23:46] Tony Arsenal: true.  [00:23:47] Jesse Schwamb: It's true. So. It's a tough world. But  [00:23:48] Tony Arsenal: it's true. I feel like a really old man saying that.  [00:23:51] Read Matthew 25 Aloud [00:23:51] Jesse Schwamb: You know, it strikes me that you're right, of course, that there's so much here we always have to put into practice. There's so much here that we have to trust with God. There's a faith that works. And so I think actually that is the most lovely inroad into this final passage of Matthew, because there's a lot here for us to talk about with all of those things, and to understand it in this proper context. So as you've already set us up, Tony, the best part of our podcast is the scripture, for sure, 100%. So let's go there. So we're in Matthew 25 in case you're just joining us. And for some reason I went into, like, a full radio mode, as if this, like, this is being broadcast live, and you just came into the program. We're in Matthew 25, uh, starting in verse 31, and I'm gonna read until the end of the chapter. There's so much here that of course we're not gonna get to all of it, but in the spirit of literally having the full context of the scripture in front of us, and to hear it all, I think it's important. It w- b- better yet, you should go back and read the entire chapter and then tune in right now. But let me start at verse 31. "But when the Son of Man comes in his glory, and all the angels with him, then he will sit on his glorious throne. And all the nations will be gathered before him, and he will separate them one from another as the shepherd separates the sheep from the goats. And he will put the sheep on his right and the goats on his left. Then the King will say to those on his right, 'Come, you who are blessed by my Father, inherit the kingdom which has been prepared for you from the foundation of the world. For I was hungry, and you gave me something to eat. I was thirsty, and you gave me something to drink. I was a stranger, and you invited me in, naked, and you clothed me. I was sick, and you visited me.  [00:25:32] Judgment Scene Read [00:25:32] Jesse Schwamb: I was in prison, and you came to me.' Then the righteous will answer him saying, "Lord, when did we see you hungry and feed you, or thirsty and give you something to drink? And when did we see you a stranger and invite you in, or naked and clothe you? And when did we see you sick or in prison and come to you?" And the King will answer and say to them, "Truly I say to you, to the extent that you did it to one of these brothers of mine, even the least of them, you did it to me." Then he will say to those on his left, "Depart from me, accursed ones, into the eternal fire which has been prepared for the devil and his angers-- angels. For I was hungry and you gave me nothing to eat. I was thirsty and you gave me nothing to drink. I was a stranger and you did not invite me in, naked and you did not clothe me, sick and in prison and you did not visit me." Then they will themselves also answer saying, "Lord, when did we see you hungry or thirsty or a stranger or naked or sick or in prison and did not take care of you?" Then he will answer them saying, "Truly I say to you, to the extent that you did not do it to one of the least of these, you did not do it to me." And these will go away into eternal punishment, but the righteous into eternal life  [00:26:47] Tony Arsenal: Yeah.  [00:26:49] Parable Not Fear [00:26:49] Tony Arsenal: Yeah, it's, it's, um, it's a sobering passage. And just as I think we've seen in a lot of the other parables, um These eschatological parables and these eschatological sayings of Christ, uh, as you kind of alluded to earlier, I, I think they are really, really, um... They are not prone to being misinterpreted. Right. The church has been prone to misinterpreting and misapplying these, um, in a, in a way that's used to make, make the Christian fearful and to, uh, undermine their assurance rather than to call them to action or to accountability.  [00:27:33] Why It's A Parable [00:27:33] Tony Arsenal: Um, and I think a- as I've been reading through this and I've been sort of glancing at the Greek as we're reading, I actually think I'm on... I, I stumbled on much more better ground to treat this as a parable than I even originally thought I did. You know, I, I had this whole lead-up that this isn't technically a parable, but when you read here, when it says, in verse 31, it says, "When the Son of Man comes in glory and the angels with him, then he will sit on his glorious throne. Before him will be gathered all nations, and he will separate people one from another as a shepherd separates- Right ... the sheep from the goats." If you go back to verse 14, when it says, "For it will be like a man," uh, that, that first word of verse 14 in the Greek is the same word as is used when it says, um, uh, "He separates people one from another as a shepherd." That same word is used as there, it's just translated differently because of where it comes in the, um, in the text. So Christ is still making this comparison, so it would be as though he said, um, you know, like the common, most common, at least so far, most common kind of parabolic introduction is like, "The Kingdom of Heaven is like." Um, this is the same basic language he's using here to introduce what the eschaton will be like. Right? The ga- the nations will be gathered before him, and he will separate them. It says people in the ESV, but will separate them one from another. You could also say the, the nations or the peoples will be gathered before him. Right. He will separate them one from another as a shepherd separates the sheep. So the parable here is the s- the shepherd separating the sheep from the goats, this whole process of the separation and this, this, um, frankly, like it's, it feels and smells like a parable, right? It does. This, this, um, figure, this shepherd in the parable or the shepherd in the saying is saying these sort of like parabolic statements. He's using this language that's kind of like shocking punchline statement. Like we've talked about how in parables there's often this sort of unexpected turn of events, or there's this unexpected kind of shocking language, and this whole like twist at the end in both, sort of both s- chunks here, where like the sheep don't really understand, like they didn't really recognize that they were doing sheepy things, and the goats didn't really understand that they were being goats. That's like the parabolic twist or the parabolic punchline here. So the, the kingdom of heaven is like, basically it's like the Son of Man will come in his glory and it will be like this. It will be like a shepherd separating the sheep from the goats. That's the parabolic connection here. Mm-hmm. So I actually think that, that linguistically we're on, we're on pretty solid ground not just to treat this as a summary of all the parables, um- I think of for sure these three parables, but it, it really is like the master parable, and I think probably the master parable that kinda governs and constrains and explains all of the parabolic ministry of Christ. So I'm, I'm stoked for us to really dig into the details a little bit, but I think linguistically we're on super good ground to, to treat this as a parable. I agree. At the very least, it's stronger than just parable adjacent.  [00:30:44] Jesse Schwamb: Right.  [00:30:44] Tony Arsenal: It- but even if we aren't saying it's a parable proper, it's stronger than that. It still is using this kinda comparative ministry, comparative language that Christ has used throughout the parabolic, um, sayings of Christ.  [00:30:57] Jesse Schwamb: The construction seems a little bit less veiled because here we have Jesus implanting himself directly into the account.  [00:31:03] Tony Arsenal: Mm-hmm.  [00:31:04] Shepherd Imagery Stakes [00:31:04] Jesse Schwamb: At the same time, though, he's drawing on all the things you just said he does, especially with this allusion to shepherding, which would've been, of course, common throughout. So it seems to me a lovely bridge to all of the overt parables he's just told, but now he's bringing them all together and placing himself clearly as, like, the interpreter, as the identifier of all the things, as the one to seal up all of the edges, as it were. So it's clear that this is about the end times. All of these were all about the end times and about Jesus' role in them. And so of course here he identifies himself as the eschatological judge just to make it clear. He's the one who sits on his glorious throne, and that's significant, and that's why I think we sometimes feel like, well, this is not a parable because he's, he's being very, like, Christologically certain and direct here. You know, throughout scripture the final judgment is God's prerogative alone, but the Father has committed all that judgment to the Son, and here's Jesus affirming that. And so again, like Reformed theology, in all our conversations we've consistently emphasized that this text is in many ways, like, proof of Christ's full deity and his role as mediatorial king, and he's exercising his office as the judge at his return in glory. And though, like you said, at the same time, here's the cool parable kind of scent or flavor is you get all these nations, every person who has ever lived, not merely Israel or merely the church. And how does Jesus describe this? He goes back into parabolic language. And we got the shepherd imagery that- Yeah is, like, similar to Ezekiel 34 where God himself is judging between the sheep of his flock. And that separation, the shockingness of it, it's immediate, it's binary. There's no third category. There's only two eternal destinies. There's no purgatory, no middle ground, no post-mortem opportunity for repentance. So all that's at stake. And then again, the beauty of the language itself or the setup of the construction of the story as it unfolds is that both groups- Get the same speech with a change in do or do not, but they both ask the same question from, like, wildly different perspectives and standings. And that's the beautiful- Yeah thing to make reconciliation over is what does all this mean then? How is all this established and how is this final judgment come to be such that there are sheep and goats if, in fact, they're both doing the same things theoretically, or they're at least both asking the same questions of, well, when did this ever actually occur? That, that's what's for us to unpack either way.  [00:33:29] All Nations Gathered [00:33:29] Tony Arsenal: Yeah, and b- before we jump into, um, into the parable itself and start to unpack that, the other element that I think is worth, uh, and this just came to me so hopefully I'm not on too far of a, of a limb here. But the other element that I think is worth at least commenting on, um, we've, we've remarked, especially in these last three eschatological, um, parables, how much these are directed at the religious leaders, right? Right. The, the, the people are, um, the, the- the parables are told, um, in the context and sort of following up on these, this real directed, um, assault against the religious leaders who thought they were the ones, right? They're the ones that have a claim to the Kingdom of Heaven, they're the ones that, um, are the, you know, they're the ones that think they're doing the right thing, they're the ones that are ushering in God's kingdom. This little phrase here, "gathered all the nations," would also have really stuck in the craw of the religious leaders, right? Because the word for nations that's translated here is the same word that would el- elsewhere get translated as Gentiles, right? And the word people, when it says, "He will separate the people," that, that word people doesn't actually exist in the Greek. So if you translate this very literally, it'd say, "Before him will, will be gathered all nations, and he will separate them one from another as a shepherd separates the sheep from the goats." Now, I don't wanna go the route of saying, like, this is a parable about, like, which pe- people group will be brought into the kingdom and which won't, and I've read some that go that direction. I don't wanna go there. But this idea that, like, even in the final judgment, the people who are in view here are the Gentiles, right? Right. I think most Jewish, particularly the, the Pharisees and the Sadducees hearing this, would've, would've read this and would've read ta ethnos, and would not have thought nations the way we do. Certainly would not have thought of, like, modern nation states. They might have been thinking maybe, like, people groups in general, but they would be thinking more along the lines of, like, Psalm, Psalm 2, like, "Why do the nations rage?" kind of nations. Why do the Gentiles rage? Why do the peoples plot in vain? They would've been thinking th- this, this, uh, judgment almost, at least on the face of it, almost excludes the Jews entirely when you think about it this way. It's really now sort of, like, zooming out where at the very least, at the minimal least, the Jews are just another people group within this broader judgment of the people group. Right. So again, like, we've seen this theme that Christ is continually expanding the scope of what is considered to be the Kingdom of Heaven to include not just the Jewish people, um, but all nations, all people groups, all Gentiles and Jews alike. And in a very real sense, um, and I wanna be careful how I've said this, I know I've commented this in the past, there's a very real sense of anti-Semitism that is prominent in- reform, quote-unquote reformed circles right now that is just vile and disgusting and sinful, and has no place in any sort of Biblical Christianity. But there is a reality that the Jewish people, broadly speaking, um, rejected the Messiah, at least while he was here on Earth. Um, relatively speaking, very few Jewish people, especially in the Jewish elite, like the leadership class, accepted Christ for who he was while he was here. Many Jews came to faith through the ministry of Peter, uh, and, and even through the ministry of Paul, even though he was an apostle to the Gentiles. So it's not as though it remained the case, but at this point in Christ's ministry, the Jewish people were by and large were rejecting him as Messiah. And so this idea and, and sort of this like final culmination now saying like he gathered all the, all the Gentiles, all of the peoples, all of the nations. In Jewish, in Jewish language and, and when you look in the Old Testament, and even in some of the New Testament literature, the nations were those people out there. So even if we don't translate this as Gentiles, we don't, we don't take that more like restrictive sense, even then it still implies that Christ is talking about people out there, the non-Jewish nations- Right are being gathered before his throne. And so that's not to say, absolutely not to say that the Jewish people, that, that the Jewish people of his day or the, the... This is where it gets tricky too, 'cause like we think about modern Israel and we, we import our understandings of like nation states. That's not what was in view here. The, the idea of a modern nation state was not a concept that existed in the first century. Um, you might have something like city states, but even that is kind of like a little bit ethereal. The idea here is that all people groups, and maybe, maybe we conceptualize Israel now as one of these people groups, the Israeli Jewish people as one of these people groups. All of those people groups, Jews, Gentiles, Scythians, Athenians, Spartans, like, uh, Ethiopians, you know, all of these different people- Right ... groups that are mentioned in the, the New Testament, all of those peoples, all of those nations are gathered before the throne, and then he will separate them one from another in the same way that a shepherd sep- separates the goats. [00:38:35] Group Judgment Assurance [00:38:35] Tony Arsenal: And yes, I think there is an individualistic, um, judgment element, and this is where I think, um... And, and then I'll, I'll pause for a second. This is where I think we can go wrong reading this as a parable about the individual judgment of individuals in the future That's not really what the language here is supporting. This is supporting sort of a broader group-based judgment, and the grouping is there are those who are sheep and there are those who are goats. But it doesn't appear as though Christ is saying like, "I'm evaluating each individual person, and this person is a sheep, this person is a goat." It's, it's a broader picture that, yes, has some implications for individual personal judgment, but when we read too much of that individual personal judgment into this parable that doesn't seem to be there, that's where we start to, like, rob individual Christians of their assurance. We start to say, like, "Did you do enough? Did you feed enough poor people or did you not?" That's not really, not really what's at stake here, I don't think.  [00:39:40] Jesse Schwamb: No, it's definitely not. It's, it's important to remember just the beauty of, like, the consistent theological thread that runs all the way through the Old Testament, and then that we might expect, of course, to be manifest in Christ's teachings, which happen exactly here. So he is going all the way back to that covenantal promise seed through Abraham, single seed, many people groups, many ethnicities. In this way, the gospel is ethnic inclusive. And so it is, why wouldn't he say that in this way to express that this is exactly from all time what God wanted to do is gather all people groups to himself? Which means then by the time we get to the end of this chapter in verse 46, and there is this righteousness that... or the righteous that lead or go into eternal life, then of course we're led to believe here either directly or implicitly that that means that there would be some for whom the Pharisees would find it's, like, anathema to receive that kind of righteousness and eternal life are the ones in fact who are getting it. And so even that is scandalous. So the, the whole thing is very much a setup, and I think it's the confusion again of this is Jesus saying again to the Sadducees, like, "You are confused. You do not know the power of God. You, you search for it everywhere else but do not find it in front of you. It, it's he who speak to you. I am he. You think you search the scriptures, but you do not know." Everywhere it feels like he's saying that, and here also he's saying that again, but it's in the setup. And I'm with you. I think that there would've been a lot here that would've, like, just come right off his lips that would've been like, "Say what?" Uh, that would've been, like, offensive right off- Yeah ... the top.  [00:41:16] Tony Arsenal: Yeah.  [00:41:17] Sovereign Separation [00:41:17] Tony Arsenal: And the other, the other theme that plays out really loud and clear here, um, as we start to dig into this is, um, there's a sovereignty to this separation that is baked into, um, the king's right to decide who to keep and who to cast away. Right. So I think we, we, um, understandably read into this an assessment of the productivity or the profitability or somehow the, like, merit or worth of the sheep as contrasted to the worth of the goats. Um, and we read into it like the sheep have utility and the goats don't, so the goats get cast into the- Right outer darkness. That's not really, that's not really what's going on here, right? In a, in an agrarian society, like sheep and goats both have utility. It's not as though, like, sheep are worthless and goats aren't. There's a reason people have goats. Um, th- the, the issue here is that the king has decided that there are those on his right and there are those on his left, and the ones on his right he's gonna keep, and the ones on his left he's gonna cast away. And, and so, um, there's this sovereign election and determination that precedes the rest of this, right? It's not as though he's ... And this is where the personal, sort of personal assessment part comes in. He doesn't look at a person and go, "All right, you did a g- enough good works to qualify as a sheep, so you go ahead and go over-" Right and be a sheep. And you didn't do quite enough, so you're actually a goat, so you go over and you be a goat." He looks at, he says, "Y- sheep, goat. Goat, sheep." You know, he, he's separating them out, and then he describes what sheep do versus what goats do. And I, I, like I'm even drawing some of this language out. The sheep goats part of this is actually only, like, a verse and a half. He then flips out of this parabolic language to now go back to the sort of strictly predictive eschatological ex- like explanatory language. So this is what it's like when the Son of Man is on, on his kingdom. He separates sheep and goats. We read into, and maybe with some good reason, but we read into Uh, we read into the fact that the sheeps go to one side, the goats go to another. Then we sort of like attribute the characteristics of those who go to his right to sheep, and we attribute the characteristics... And I think we do this the wrong way. How many sermons have you heard where the whole sermon is about how sheep are obedient, and they're, they're affable, and they listen, and they, they, they are sweet and kind, and goats are stubborn, and they, they just wreck everything, and they don't listen, right? And how many s- how many sermons have you heard where they talk about, like, well, sheep and goats really look the same in the Middle Eastern context, and the only way you can tell them apart is what, by what they do? I think there's probably some, uh, benefit to thinking through those elements, but Christ does not make that point in this parable- Mm ... at least not directly, right? He said, "This is the activity. Imagine a man who has sheep and he has goats. He takes the sheep, he puts them on one side. He takes the goats on another side." That's what the separation at the end of the time, at the end of time will be like. Then he goes straight back out of the parable language into saying, "This is how the king will actually make the distinction.  [00:44:29] Predestination Before Works [00:44:29] Tony Arsenal: The ones on his left, or on his right, he will say, 'Come, you're blessed by my Father. Inherit the kingdom prepared for you from the foundation of the world.'" Right? This is predestination language, not eschatological judgment language. The sheep were guaranteed a kingdom from before the foundation of the world. Before they did anything bad or didn't do anything good, they were guaranteed a kingdom from before the foundation of the world. Then he says, he explains to them, like the context that, as you said before, that reveals that they were sheep all along. [00:45:02] Jesse Schwamb: Right.  [00:45:02] Tony Arsenal: It shows them that they were already... Man, I just, just made this connection in my head. This is the parable of the wheat and of the tares- Yep ... coming to fruition- Exactly ... at the end of time. Right. Right? The sheep and the goats were allowed to mingle until the time came when they would be separated, just as the wheat and the tares were allowed to grow up until the time when they would be reaped and separated. This is what's going on. The sheep did things that sheep do. Those on the right did the things that the people on the right would do because they were part of God's blessed kingdom all along.  [00:45:34] Jesse Schwamb: Right.  [00:45:35] Tony Arsenal: And then he goes on to explain what the people on the left did not do, not because now they've been put on the left because they didn't do it, but they were shown to have always been a part of that, part of that population. They were always goats because of these things. This shows that they were goats all along, and they did these things or failed to do these things because they were goats all along.  [00:45:58] Jesse Schwamb: That's right.  [00:45:59] Works Righteousness Trap [00:45:59] Jesse Schwamb: Let me read another verse. "For we labor diligently to write, to persuade our children and also our brethren to believe in Christ and to be reconciled to God. For we know that it is by grace that we are saved after all we can do." My guess is everybody was with me- ... sounded kind of okay until that last part. And if you had that, like, as we say, like, that theological muscle memory that just made you flex or bristle there, or you had the Spidey Sense, as you say, Tony, good, because that's from 2 Nephi 25:23 from the Book of Mormon. And here's what I wanna say that's shocking, is if we read this passage of scripture that we're talking about as if there's something there that we need to do that proves that we've done enough and that somehow God will be pleased with that, even at the end of time in some small way, some modicum, then we're actually acting way more like Mormons than we are like Christians. That's just the bottom line. Yeah. Because Mormons, if you ask about this verse, rather than try to qualify that last statement by saying, "Well, that's misunderstood," or, "It's really not after all you can do," because of course it begs the question how do you know that you've done enough? How you don't- you've done all the things and that you're, you're exhausted. Their explanation of this is to double down on it and say, "Well, the context of that verse is following verse 23 actually does emphasize salvation only coming through Christ, but it also encourages continued observance of the law of Moses in order to be reconciled to God." Because that's all they could do until Christ fulfilled the law through his atonement. Even that is nonsense. So all of this to say, we have to be careful with this because I, I think you're right. We're aligning, we're running right up on this, and that is I would submit to you that we just get distracted because we always, of course, want to bring something to the party here. The, the salvation cake. We wanna, I don't know, we wanna make it, we wanna do. But God is doing all the things on our behalf. And so as a result of that, I think this parable is actually, it's about the divine prerogative and the agency of Christ in judgment at the end which belongs to him and him alone, and not about these actions. But we get caught up in the actions and we're missing this thri- divine prerogative. I also think that Christ gives this to us to reverse it on us and to show us that he sets about all things. It is in fact his foreordination and his providence. By grace we have been saved through faith, and that in providence being predestined is an act of his great love. And so this shows the extent of that love because those whom he has chosen himself are asking in disbelief as if to say, "When did I do the good works that you required?" And he said, "Well, you didn't because you could never do them apart from me."  [00:48:38] Tony Arsenal: Yeah.  [00:48:38] Jesse Schwamb: And so really that's the whole point. It's just so easy for us to get it twisted and say, "Well, doesn't it make sense that there are two groups?" Well, certainly there are in this passage. And doesn't it make good sense that because he said they did things or they didn't do things, then I just need to be about doing those things. And I think that is unfortunately the adventure in missing the point in this passage.  [00:48:58] Tony Arsenal: Yeah. Yeah, I, I agree 100%. And it's funny 'cause you were reading that and I was like What translation of J- of First John is it? It sound, I mean, it sounds like, it sounds like something you'd read in First John It sounds okay  [00:49:09] Jesse Schwamb: until  [00:49:10] Tony Arsenal: the end. Yeah. No, I mean, like, it literally sounds like First John until- Yeah ... you get to that last part.  [00:49:14] Jesse Schwamb: Yes.  [00:49:15] Tony Arsenal: And, and I think you're right that, um, we'll, we'll explore this more next week, but what has always struck me about this passage is that the, the p- the, the people on His right, I've gotta stop saying sheep, because that's... I just made the point that that's not really what's going on. The people on His right who are called into the kingdom because it was prepared for them before the foundation, because they were elected unto that kingdom. The people on His right, they're surprised at the fact that they did these things. And it, I, I think the works righteousness way of reading this is like, "You better earn your salvation. You better get at it because if you haven't fed Jesus in disguise, then you just aren't gonna make it. At the end of the day- Mm ... He's gonna say, 'I never knew you.'" And it, whether intentionally or unintentionally, sometimes I think intentionally, it implies that we, uh, that Jesus comes to know us because we've done good works, right? When we say, "If you don't do these things, then Jesus will say, 'I never knew you,'" then what you're saying is Jesus doesn't know you apart from your good works. Right. And what the Bible says, what this passage says, just right on the face of it, is that the Kingdom of Heaven was prepared for those whom Christ has elected before the foundation of the world, or who the Father has elected, who are blessed by the Father before the foundation of the world. Now, obviously the Father had to know those people in some sense-  [00:50:43] Jesse Schwamb: That's  [00:50:43] Tony Arsenal: right ... before the foundation of the world in order for them to be blessed by Him and for Him to prepare a kingdom. So then to come back to the end of it and say, "Well, there are some of those, uh, who the Father never knew because they didn't do enough work," well, the problem is that those who did the good work, the Father knew before they did the good works. They didn't merit the good works. I mean- Right ... it's funny you, you bring up the, the Mormons, and that's certainly true, but, like, you could substitute in, at least on this regard, right? There are meaningful, important differences between the groups I'm about to say and Mormons, that would be the dividing line between those who are possibly saved and those who are y- definitely not saved, right? You could substitute Arminians, who wanna say God looks down the corridor of time, and the reason He prepared a kingdom in advance for them from the foundation of the world is 'cause He saw that they would do these things that would merit salvation, or He saw that they would make the proper decision to receive His grace, right? Or Roman Catholics or Eastern Orthodoxes in a different sense, but similarly who would say like, "Well, yeah, God knows in advance that you're gonna merit salvation, so He prepared- Right ... this kingdom anticipating your merit that you would contribute or your participation or, or whatever." I think in a certain sense, um, you could even apply this to some Lutheran theology, right? Which would say, like, "Well, God prepared this kingdom for you from the foundation of the world because he looked down the corridor of time and he understood that you were not going to resist the grace he gave," right? You were not gonna reject his grace. Um, it really truly only is Reformed theology that can say, "No, God prepared this kingdom in advance for you, and it was the preparation of that kingdom that brought you through this such that you did the good works that you did, such that you made the wise decision to follow Christ that you did. That is caused by the fact that God prepared a kingdom for you in advance, not that you somehow caused this kingdom to be prepared for you." A- and aga- again, again, like, this is dicey. It gets into, like, logical ordering, but fundamentally, a- as far as I can understand it, every competing view besides sort of a Calvinistic understanding of predestination election has to say that in some sense God prepares the kingdom for you as a response to something you have done, or chose- Right to do or chose not to do. The reality is that this passage is saying, "No To those who are on the right. He didn't separate them based on the fact that they did these things. He just said, "You are on the right, and now to those who are on the right, I say to you, come into the kingdom that is blessed. You're blessed by my Father. Come into this kingdom prepared from the foundation of the world." So I think, you know, we're c

After wading through some truly terrible quotes from a booklet by Martin Luther, encourage Christians to treat Jewish communities in appalling ways. We’re going to continue our series on Replacement Theology today learning about more abuses of Jews throughout the nations of Christendom over the centuries.Your support sends the gospel to every corner of Australia through broadcast, online and print media: https://www.vision.org.au/donateSee omnystudio.com/listener for privacy information.

This final volume of the History of the Papacy begins with the rise of Martin Luther and with the final years of Leo X's papacy. Leo never really grappled with Luther's calls for reform and his successors, Adrian VI and Clement VII, were equally ineffectual in preventing the establishment of the Protestant Church in Germany. The political sky darkened as the rivalry between Francis I and Charles V spilled over the Alps into Italy. The army of Charles V, unpaid, ill-fed, and mutinous moved relentlessly southward until Rome itself fell defenseless. Bishop Creighton writes: "Brutalized by hardships, by poverty, by suffering; of different nations, Germans, Spaniards, Italians; they were held together by no common bond save that of boundless cupidity, and wild desire." The sack of Rome lasted eight days, but it was followed by nine months of occupation, violence and extortion. Advertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy

This final volume of the History of the Papacy begins with the rise of Martin Luther and with the final years of Leo X's papacy. Leo never really grappled with Luther's calls for reform and his successors, Adrian VI and Clement VII, were equally ineffectual in preventing the establishment of the Protestant Church in Germany. The political sky darkened as the rivalry between Francis I and Charles V spilled over the Alps into Italy. The army of Charles V, unpaid, ill-fed, and mutinous moved relentlessly southward until Rome itself fell defenseless. Bishop Creighton writes: "Brutalized by hardships, by poverty, by suffering; of different nations, Germans, Spaniards, Italians; they were held together by no common bond save that of boundless cupidity, and wild desire." The sack of Rome lasted eight days, but it was followed by nine months of occupation, violence and extortion. Advertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy

This final volume of the History of the Papacy begins with the rise of Martin Luther and with the final years of Leo X's papacy. Leo never really grappled with Luther's calls for reform and his successors, Adrian VI and Clement VII, were equally ineffectual in preventing the establishment of the Protestant Church in Germany. The political sky darkened as the rivalry between Francis I and Charles V spilled over the Alps into Italy. The army of Charles V, unpaid, ill-fed, and mutinous moved relentlessly southward until Rome itself fell defenseless. Bishop Creighton writes: "Brutalized by hardships, by poverty, by suffering; of different nations, Germans, Spaniards, Italians; they were held together by no common bond save that of boundless cupidity, and wild desire." The sack of Rome lasted eight days, but it was followed by nine months of occupation, violence and extortion.Advertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy

This final volume of the History of the Papacy begins with the rise of Martin Luther and with the final years of Leo X's papacy. Leo never really grappled with Luther's calls for reform and his successors, Adrian VI and Clement VII, were equally ineffectual in preventing the establishment of the Protestant Church in Germany. The political sky darkened as the rivalry between Francis I and Charles V spilled over the Alps into Italy. The army of Charles V, unpaid, ill-fed, and mutinous moved relentlessly southward until Rome itself fell defenseless. Bishop Creighton writes: "Brutalized by hardships, by poverty, by suffering; of different nations, Germans, Spaniards, Italians; they were held together by no common bond save that of boundless cupidity, and wild desire." The sack of Rome lasted eight days, but it was followed by nine months of occupation, violence and extortion. Advertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy

This final volume of the History of the Papacy begins with the rise of Martin Luther and with the final years of Leo X's papacy. Leo never really grappled with Luther's calls for reform and his successors, Adrian VI and Clement VII, were equally ineffectual in preventing the establishment of the Protestant Church in Germany. The political sky darkened as the rivalry between Francis I and Charles V spilled over the Alps into Italy. The army of Charles V, unpaid, ill-fed, and mutinous moved relentlessly southward until Rome itself fell defenseless. Bishop Creighton writes: "Brutalized by hardships, by poverty, by suffering; of different nations, Germans, Spaniards, Italians; they were held together by no common bond save that of boundless cupidity, and wild desire." The sack of Rome lasted eight days, but it was followed by nine months of occupation, violence and extortion. Advertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy

This final volume of the History of the Papacy begins with the rise of Martin Luther and with the final years of Leo X's papacy. Leo never really grappled with Luther's calls for reform and his successors, Adrian VI and Clement VII, were equally ineffectual in preventing the establishment of the Protestant Church in Germany. The political sky darkened as the rivalry between Francis I and Charles V spilled over the Alps into Italy. The army of Charles V, unpaid, ill-fed, and mutinous moved relentlessly southward until Rome itself fell defenseless. Bishop Creighton writes: "Brutalized by hardships, by poverty, by suffering; of different nations, Germans, Spaniards, Italians; they were held together by no common bond save that of boundless cupidity, and wild desire." The sack of Rome lasted eight days, but it was followed by nine months of occupation, violence and extortion. Advertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy

This final volume of the History of the Papacy begins with the rise of Martin Luther and with the final years of Leo X's papacy. Leo never really grappled with Luther's calls for reform and his successors, Adrian VI and Clement VII, were equally ineffectual in preventing the establishment of the Protestant Church in Germany. The political sky darkened as the rivalry between Francis I and Charles V spilled over the Alps into Italy. The army of Charles V, unpaid, ill-fed, and mutinous moved relentlessly southward until Rome itself fell defenseless. Bishop Creighton writes: "Brutalized by hardships, by poverty, by suffering; of different nations, Germans, Spaniards, Italians; they were held together by no common bond save that of boundless cupidity, and wild desire." The sack of Rome lasted eight days, but it was followed by nine months of occupation, violence and extortion. Advertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy

This final volume of the History of the Papacy begins with the rise of Martin Luther and with the final years of Leo X's papacy. Leo never really grappled with Luther's calls for reform and his successors, Adrian VI and Clement VII, were equally ineffectual in preventing the establishment of the Protestant Church in Germany. The political sky darkened as the rivalry between Francis I and Charles V spilled over the Alps into Italy. The army of Charles V, unpaid, ill-fed, and mutinous moved relentlessly southward until Rome itself fell defenseless. Bishop Creighton writes: "Brutalized by hardships, by poverty, by suffering; of different nations, Germans, Spaniards, Italians; they were held together by no common bond save that of boundless cupidity, and wild desire." The sack of Rome lasted eight days, but it was followed by nine months of occupation, violence and extortion. Advertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy

Last time on Foundations, we ended with Martin Luther’s and a booklet he wrote about the Jews. In the program today, we’ll reveal many things he wrote in his booklet about the Jews and how he believed Christians should treat them.Your support sends the gospel to every corner of Australia through broadcast, online and print media: https://www.vision.org.au/donateSee omnystudio.com/listener for privacy information.

A song can be more than a melody. Sometimes it is a shelter. Today we share the story behind “A Mighty Fortress Is Our God,” one of the oldest Christian hymns still sung around the world, and we connect it to the one line that keeps showing up when people feel squeezed by life: “God is our refuge and strength, a very present help in time of trouble” (Psalm 46:1).We walk through the life of Martin Luther, the German theologian and leader of the Protestant Reformation, and why his love for worship music pushed him to revive congregational singing. Luther saw music as a God-given force that shapes the mind and the heart, and he wanted ordinary people to carry theology on their lips, not just in a book. That mission even led him to borrow familiar tunes from everyday culture, including melodies heard in taverns, because he cared more about getting truth into the church than keeping music at a distance from real life.From there we step into the pressure that forged the hymn: persecution, hardship, and threats that made Psalm 46 feel personal. We also talk about why the original German is so difficult to translate into English, why there are dozens of versions, and how the core message never changes: God is strong, God is near, and God is the place we run when trouble hits.Here is the YouTube link for Mighty Fortresshttps://youtu.be/T0132OxXRdA?si=uwskd6CV2tQ2HFAeWe would love to hear your comments. Send us a Text MessageSupport the show

Why do we need saving — and what exactly are we saved from? In this message from Romans 3:21-26, Pastor Drew Webb traces the doctrine of salvation from the holiness of God to the free gift of grace, using the story of Martin Luther and the Reformation as a launching point.⚡ God's holiness vs. humanity's sin✝️ Penal Substitutionary Atonement explained⚖️ Justification, Sanctification & Glorification — the 3 stages of salvation

#447 — Eric Metaxas is the author of seven New York Times Bestsellers, including his newest: Revolution: The Birth of the Greatest Nation in the History of the World. His earlier books include  Bonhoeffer: Pastor, Martyr, Prophet, Spy and Martin Luther, as well as thirty children's books. His works have been translated into 25 languages. Eric is the host of Socrates in the City and the Eric Metaxas Show (on Apple Podcasts), where he has interviewed Dick Cavett, Ron Howard, George Foreman, Mel Gibson, Morgan Freeman, and many others. His humor has appeared in The Atlantic, The New York Times Magazine, and The New Yorker. The KunstlerCast theme music is the beautiful Two Rivers Waltz written and performed by Larry Unger

“God is our refuge and strength, a very present help in trouble. Therefore will not we fear.” (Psalm 46:1–2) Martin Luther’s journal entries inform us of his continual battle agai... More...

On today's program, we'll learn about some of the poor treatment and social policies that were enacted and perpetrated against the Jewish people by Christian leaders, up to the time of Martin Luther and the time of the Reformation.Your support sends the gospel to every corner of Australia through broadcast, online and print media: https://www.vision.org.au/donateSee omnystudio.com/listener for privacy information.

In this episode of Thinking Fellows, Adam Francisco discusses his new book The Turk at the Door, exploring how Martin Luther understood Islam, the Ottoman Empire, and the challenges facing Christendom during the Reformation. The conversation examines Luther's distinction between just war and holy war, his study of the Quran, and why Christians should understand Islam without confusing political conflict with the proclamation of the Gospel. They discuss why this overlooked chapter of Reformation history still matters today as Christians engage thoughtfully and faithfully with their Muslim neighbors. More from 1517: Support the work at 1517 1517 on Youtube 1517 Podcast Network on Apple Podcasts 1517 Events Schedule 1517 Academy - Free Theological Education  New Books from 1517 Publishing: The Turk at the Door by Adam Francisco Luther and the Lion: A Narnian Catechism by Samuel Schuldheisz By Water and the Word by Brian Thomas Being Family by Dr. Scott Keith  More from the hosts: Caleb Keith Scott Keith Adam Francisco Bruce Hilman

What if faith was never meant to be a private belief you keep separate from the rest of your life?In week 5 of James: Faith At Work, we sit with one of the more difficult and controversial passages in the New Testament: James 2:14-26. James asks, to paraphrase, "What good is a claim of faith while ignoring a brother or sister in need?" He presses against a faith that separates us from our neighbors, from ourselves, and from God--faith that merely confesses the truth, all while leaving daily life untouched.This teaching reflects on James' warning about dead faith, his examples of Abraham and Rahab, and the deeper beauty underneath the warning: living faith is not performance. It is not self-justification. It is the whole person moving toward Christ. Faith is brought to fullness as the implanted word works through us in love, mercy, provision, and ordinary obedience.Questions for Reflection:What areas of my life have I separated from my faith?How is my faith at work in my daily life and community?What would tomorrow look like if I responded to faith at work within me?Scripture References: James 2:14-26, James 1:18, James 1:21, James 1:27, Matthew 25:34-40, John 13:35, Genesis 15:6, Genesis 22, Romans 3:28, Deuteronomy 6:4, Philippians 2:12-13, Psalm 107:1-9Voices/Quotes: Douglas J. Moo, The Letter of James; Dallas Willard, The Divine Conspiracy; Eugene Peterson, The Message and A Long Obedience in the Same Direction; Martin Luther; The BibleProject; Common Prayer: A Liturgy for Ordinary RadicalsSermon Notes & Liturgy | James: Faith at Work---Tired of consumer Christianity? So are we.Come rest in Jesus. Sundays at 10:10AM642 Brookhurst Dr, Dallas, TX 75218.Christ City Church is a faith family following Jesus together in east Dallas.Learn more at www.christcity.lifeFollow us on...IG: @christcitylifeX: @christcitylifeTH: @christcitylifeFB: christcitychurchdallasYT: @christcitylife

https://wels2.blob.core.windows.net/daily-devotions/20260707dev.mp3 Listen to Devotion Jesus said, “I praise you, Father, Lord of heaven and earth, because you have hidden these things from the wise and learned, and revealed them to little children.” Matthew 11:25 A Revealed Glory The Bible teaches us that the glory of Christ’s cross is naturally hidden from us. It is hidden behind the horrific dreadfulness of God’s shameful suffering and death there. Martin Luther explained this important truth in his Small Catechism with these words: “I believe that I cannot by my own thinking or choosing believe in Jesus Christ, my Lord, or come to him.” With that explanation, Luther was echoing the words of the apostle Paul, who wrote: “‘What no eye has seen, what no ear has heard, what no mind has conceived' [these are] the things God has prepared for those who love him” (1 Corinthians 2:9). Simply put, left to ourselves, sinful humans would never be able to see or fathom the hidden realities of God’s glorious, behind-the-scenes workings at Christ's cross. The Lord himself explains why this is true through his prophet Isaiah, “As the heavens are higher than the earth, so are my ways higher than your ways and my thoughts than your thoughts” (55:9). In other words, the divine plan and purpose are far beyond our puny human senses. By nature, we see and sense the opposite of God's reality. God often does the opposite of what we expect. If that’s true, then how can anyone comprehend the divine truth? By ourselves we can’t, but the Bible tells us that, “these are the things God has revealed to us by his Spirit” (1 Corinthians 2:10). As Luther explained: “The Holy Spirit has called me by the gospel, enlightened me with his gifts, sanctified and kept me in the true faith.” Through his Word—law and gospel—the Holy Spirit brings us to humble repentance, a change of mind. First, he shows us our need for a Savior, and then at the cross, he proclaims that we have one, a perfect One. Suddenly, the cross’s hidden glory is revealed! Prayer: Dear Jesus, lead me daily to repentance through your holy Word so that I see the glory of your cross through the eyes of faith. Amen. Daily Devotions is brought to you by WELS. This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 3.0 United States License. All Scripture quotations, unless otherwise indicated, are taken from the Holy Bible, New International Version®, NIV®. Copyright ©1973, 1978, 1984, 2011 by Biblica, Inc. ™ Used by permission of Zondervan. All rights reserved worldwide.

https://wels2.blob.core.windows.net/daily-devotions/20260707dev.mp3 Listen to Devotion Jesus said, “I praise you, Father, Lord of heaven and earth, because you have hidden these things from the wise and learned, and revealed them to little children.” Matthew 11:25 A Revealed Glory The Bible teaches us that the glory of Christ’s cross is naturally hidden from us. It is hidden behind the horrific dreadfulness of God’s shameful suffering and death there. Martin Luther explained this important truth in his Small Catechism with these words: “I believe that I cannot by my own thinking or choosing believe in Jesus Christ, my Lord, or come to him.” With that explanation, Luther was echoing the words of the apostle Paul, who wrote: “‘What no eye has seen, what no ear has heard, what no mind has conceived' [these are] the things God has prepared for those who love him” (1 Corinthians 2:9). Simply put, left to ourselves, sinful humans would never be able to see or fathom the hidden realities of God’s glorious, behind-the-scenes workings at Christ's cross. The Lord himself explains why this is true through his prophet Isaiah, “As the heavens are higher than the earth, so are my ways higher than your ways and my thoughts than your thoughts” (55:9). In other words, the divine plan and purpose are far beyond our puny human senses. By nature, we see and sense the opposite of God's reality. God often does the opposite of what we expect. If that’s true, then how can anyone comprehend the divine truth? By ourselves we can’t, but the Bible tells us that, “these are the things God has revealed to us by his Spirit” (1 Corinthians 2:10). As Luther explained: “The Holy Spirit has called me by the gospel, enlightened me with his gifts, sanctified and kept me in the true faith.” Through his Word—law and gospel—the Holy Spirit brings us to humble repentance, a change of mind. First, he shows us our need for a Savior, and then at the cross, he proclaims that we have one, a perfect One. Suddenly, the cross’s hidden glory is revealed! Prayer: Dear Jesus, lead me daily to repentance through your holy Word so that I see the glory of your cross through the eyes of faith. Amen. Daily Devotions is brought to you by WELS. This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 3.0 United States License. All Scripture quotations, unless otherwise indicated, are taken from the Holy Bible, New International Version®, NIV®. Copyright ©1973, 1978, 1984, 2011 by Biblica, Inc. ™ Used by permission of Zondervan. All rights reserved worldwide.

This week we crack open the Epistle of James — a letter that may claim to come from none other than James the brother of Jesus — and wade into one of Christianity's oldest arguments: faith versus works. Does James contradict Paul on how a person is saved, and is that why Martin Luther dismissed the whole book as an "epistle of straw"? Then we go monster hunting for Leviathan, Rahab, and Behemoth, the primordial chaos beasts lurking in Job, the Psalms, and Isaiah — and find out that yes, there are dragons in the Bible, and they're far older than the Bible itself. Get your "Tribe of Dan" merch at our new online store: https://data-over-dogma-shop.fourthwall.com Shop from our classic collection before the old store closes: https://datadoverdogma.printful.me Support Data Over Dogma and get every episode early and ad-free, plus exclusive bonus content — become a patron:https://www.patreon.com/DataOverDogma Watch every episode on YouTube:https://www.youtube.com/@dataoverdogma Follow us: Instagram — https://www.instagram.com/dataoverdogmapod TikTok — https://www.tiktok.com/@data.over.dogma.pod Threads — https://www.threads.com/@dataoverdogmapod X — https://x.com/data_over_dogma Facebook — https://www.facebook.com/DataOverDogmaPod Get Dan McClellan's New York Times bestselling book, The Bible Says So:https://static.macmillan.com/static/smp/bible-says-so-9781250347466/ Learn more about your ad choices. Visit megaphone.fm/adchoices

The Church is the body of Christ, made up of many diverse parts working together under the direction of the Head—Jesus Himself. In today's episode of the MY Devotional Podcast, Dr. Michael Youssef explains that every believer has a God-given role, and every local church must be built upon Christ to be effective for His Kingdom. The problem comes when members of the body neglect their gifts or covet the gifts of others. Paul rebuked the Corinthians for forgetting that God Himself places each part in the body exactly as He desires. When believers refuse to use their gifts, they are resisting the Lord's wise purpose for their lives. Dr. Youssef reminds us that some of the most history-shaping servants of God are virtually unknown. The people who taught, prayed, gave, discipled, and supported behind the scenes may never have become famous, but their faithfulness helped advance the Gospel through figures like Martin Luther, D. L. Moody, and William Carey. No gift is too small, too hidden, or too ordinary when it is surrendered to Christ. God has a plan and purpose for you in His Church—for your good and for His glory. Let us pray.  Precious Lord, use me for Your Kingdom in the body of believers. I pray in the name of Jesus. Amen. The voice you hear on the MY Devotional podcast is digitally generated with Dr. Youssef's permission. If today's devotional stirred a question, burden, or need for prayer, you don't have to walk through it alone.

The power of the Apostle Paul's rhetoric and logic is on clear display in the second half of Romans 3. After definitively proving that all humanity is unrighteous, under sin, and subject to God's wrath, he turns the tables and announces the good news: righteousness can only come through faith in Jesus Christ! With this set of verses, he concludes his long and devastating indictment of Jews and Gentiles alike. And with this set of verses, he begins what Martin Luther called, "the chief point, and the very central place of the epistle, and of the whole Bible.” Join us this Sunday in our continuing study of Paul's epistle to the Romans.

If your faith were a tree, would its roots be drinking deep or drying out? In Psalm 1:3-6, God compares His people to a tree planted by streams of water, but what does that really mean? We often think growing closer to God is about trying harder, but the Bible uses a fascinating horticultural picture of being grafted into Christ, the true Tree of Life. Learn what it means to be united with Christ, how to keep your spiritual roots drawing from the living water He provides, and how Martin Luther's simple, timeless approach to prayer can help you build a deeper relationship with God. Discover how to become the kind of person Psalm 1 describes—deeply rooted in Christ, nourished by His living water, and bearing fruit in every season. Scripture List: Psalm 1.3-6 1 Peter 2.24 1 Timothy 3.16 Genesis 2.9 Genesis 3.24 James 5.16 Revelation 22.14 Romans 11.17

What is the classical Arminian view of human freedom and divine grace? Today, R.C. Sproul examines the teaching of Jacob Arminius and his followers to identify how these views differ from Reformed theology. Get the 500th-anniversary edition of Martin Luther's famous book The Bondage of the Will with your donation. You'll also receive lifetime digital access to R.C. Sproul's video teaching series Willing to Believe, along with the digital study guide: https://gift.renewingyourmind.org/   Live outside the U.S. and Canada? Request the ebook, digital teaching series, and digital study guide with your donation: https://www.renewingyourmind.org/global   Meet Today's Teacher:   R.C. Sproul (1939–2017) was founder of Ligonier Ministries, first minister of preaching and teaching at Saint Andrew's Chapel, first president of Reformation Bible College, and executive editor of Tabletalk magazine. Renewing Your Mind is a donor-supported outreach of Ligonier Ministries. Explore all of our podcasts: https://www.ligonier.org/podcasts

Full Text of Readings Fourteenth Sunday in Ordinary Time Lectionary: 100 The Saint of the day is Saint Anthony Zaccaria Saint Anthony Zaccaria's Story At the same time that Martin Luther was attacking abuses in the Church, a reformation within the Church was already being attempted. Among the early movers of the Counter-Reformation was Anthony Zaccaria. His mother became a widow at 18, and devoted herself to the spiritual education of her son. He received a medical doctorate at 22, and while working among the poor of his native Cremona in Italy, was attracted to the religious apostolate. Anthony Zaccaria renounced his rights to any future inheritance, worked as a catechist, and was ordained a priest at the age of 26. Called to Milan in a few years, he laid the foundations of three religious congregations, one for men, one for women, and an association of married couples. Their aim was the reform of the decadent society of their day, beginning with the clergy, religious, and lay people. Greatly inspired by Saint Paul—his congregation is named the Barnabites, after the companion of that saint—Anthony preached with great vigor in church and street, conducted popular missions, and was not ashamed of doing public penance. Anthony Zaccaria encouraged such innovations as the collaboration of the laity in the apostolate, frequent Communion, the Forty Hours devotion, and the ringing of church bells at 3:00 p.m. on Fridays. His holiness moved many to reform their lives, but as with all saints, it also moved many to oppose him. Twice his community had to undergo official religious investigation, and twice it was exonerated. While on a mission of peace, Anthony became seriously ill and was brought home for a visit to his mother. He died at Cremona at the age of 36. Reflection The austerity of Anthony Zaccaria's spirituality and the Pauline ardor of his preaching would probably “turn off” many people today. When even some psychiatrists complain at the lack of a sense of sin, it may be time to tell ourselves that not all evil is explained by emotional disorder, subconscious and unconscious drives, parental influence, and so on. The old-time “hell and damnation” mission sermons have given way to positive, encouraging, biblical homilies. We do indeed need assurance of forgiveness, relief from existential anxiety, and future shock. But we still need prophets to stand up and tell us, “If we say ‘We are without sin,' we deceive ourselves and the truth is not in us” (1 John 1:8).Saint of the Day, Copyright Franciscan Media

Sola Gratia didn't come from Martin Luther; it came from the event we'll read about today. "...it is through the grace of our Lord Jesus that we are saved...." That's Peter. "Saint" Peter, if you like. The cry, "By Grace Alone" didn't start in the 1500s, but in Acts 15, very early in the life of the church. Here's Jim to complete his talk, By Grace - Not by Law. Listen to Right Start Radio every Monday through Friday on WCVX 1160AM (Cincinnati, OH) at 9:30am, WHKC 91.5FM (Columbus, OH) at 5:00pm, WRFD 880AM (Columbus, OH) at 9:00am. Right Start can also be heard on One Christian Radio 107.7FM & 87.6FM in New Plymouth, New Zealand. You can purchase a copy of this message, unsegmented for broadcasting and in its entirety, for $7 on a single CD by calling +1 (800) 984-2313, and of course you can always listen online or download the message for free. RS07012026_1.mp3Scripture References: Acts 15

We all deserve a spiritual death-row sentence. But salvation is freely given by God to those who trust in Christ. In this message from Romans 8, Pastor Lutzer introduces us to Martin Luther and the biblical definition of justification. We can have certainty about our eternal destiny, rejoicing in our salvation. This month's special offer is available for a donation of any amount. Get yours at https://offerrtw.com or call us at 1-800-215-5001. Moody Church Media [https://www.moodymedia.org/], home of "Running To Win," exists to bring glory to God through the transformation of lives. Erwin W. Lutzer is Pastor Emeritus of The Moody Church in Chicago, where he served as Senior Pastor for 36 years. He is a prolific author of over seventy books. A clear expositor of the Bible, he is the featured speaker on "Running To Win" and "Songs In The Night," with programs broadcasting on over a thousand outlets in the U.S. and across more than fifty countries in seven languages. He and his wife, Rebecca, live in the Chicago area. They have three grown children and eight grandchildren.   SUPPORT: Tax Deductible Support: https://www.moodymedia.org/donate/ Become an Endurance Partner: https://endurancepartners.org/   SUBSCRIBE: YouTube: https://www.youtube.com/@MoodyChurchMedia Daily Devotional and Weekly Digest: https://www.moodymedia.org/newsletters/subscription/

This month on Magus, for our penultimate episode of the series, we're exploring the life and work of the father of Western esotericism, Cornelius Agrippa!Born into a Europe wracked by wars, he attends university in Cologne at thirteen, earns his MA by sixteen, and then he abandons the Holy Roman Empire for France.There, under the noses of the House of Valois, he begins to establish a hidden brotherhood of occult learning stretching from England to Catalonia to Italy and Switzerland. Influenced by Erasmus and Martin Luther, and mentored by the court necromancer of Emperor Maximilian I, Agrippa then pioneers a new, coherent, rational model of the universe which bridges the gap between Medieval and Renaissance thinking, combining esoteric learning from the ancient world with cutting edge humanist philosophy.Was he really accompanied everywhere he went by a demonic magical hound that aided him in his research?Were his writings cursed such that if an unwitting person read from them alive they risked being strangled by demonic spirits?Also, how did Agrippa not realise that embarassing the Inquisition, and then insulting your patrons in print, might be hazardous to the health?We'll be answering these questions and many others - but fair warning going in: these are knotty concepts that Agrippa himself would argue should not really be known to common people like thee and we...Speak with you again on Wednesday for our monthly Update Episode all about the folkloric fun of July, if not our Patreon Exclusive Flim Club episode about Black Narcissus, all before a new double bill of Lang fairy tales and chats about them on Thursday!Three Ravens is an English myth and folklore podcast hosted by Eleanor Conlon and Martin Vaux.Released on Mondays, each weekly episode focuses on one of England's 39 historic counties, exploring the history, folklore and traditions of the area, from ghosts and mermaids to mythical monsters, half-forgotten heroes, bloody legends, and much, much more. Then, and most importantly, the pair take turns to tell a new version of an ancient story from that county - all before discussing what that tale might mean, where it might have come from, and the truths it reveals about England's hidden past...Bonus Episodes are released on Thursdays plus Local Legends episodes on Saturdays - interviews with acclaimed authors, folklorists, podcasters and historians with unique perspectives on that week's county.With a range of exclusive content on Patreon, too, including audio ghost tours, the Three Ravens Newsletter, and monthly Three Ravens Film Club episodes about folk horror films from across the decades, why not join us around the campfire and listen in?REGISTER FOR THE TALES OF SOUTHERN ENGLAND TOURVisit our website Join our Patreon Social media channels and sponsors Hosted on Acast. See acast.com/privacy for more information.

This is Part 2 of our conversation with Dr. Terry Lindvall. If you haven't seen Part 1 yet, start there first: https://youtu.be/jBuZ6d7O2esWhat happened to Christian humor?For centuries, Christians laughed, joked, mocked hypocrisy, and used satire to expose pride, corruption, and foolishness. But somewhere along the way, many believers became afraid to laugh.In Part 2 of this conversation, Dr. T. Michael W. Halcomb and Dr. Terry Lindvall explore the forgotten history of Christian humor—from medieval monks and the Feast of Fools to Martin Luther, G.K. Chesterton, and the long tradition of holy mockery.Why did Christians become so serious? Can satire be used faithfully? What's the difference between humor that heals and humor that harms?This conversation is insightful, hilarious, and surprisingly relevant for the modern church.

No one, left to themselves, would ever respond positively to the gospel. Today, R.C. Sproul exposes our dependence upon God's regenerating grace for our liberation from bondage to sin. Get the 500th-anniversary edition of Martin Luther's famous book The Bondage of the Will with your donation. You'll also receive lifetime digital access to R.C. Sproul's video teaching series Willing to Believe, along with the digital study guide: https://gift.renewingyourmind.org/   Live outside the U.S. and Canada? Request the ebook, digital teaching series, and digital study guide with your donation: https://www.renewingyourmind.org/global   Meet Today's Teacher:   R.C. Sproul (1939–2017) was founder of Ligonier Ministries, first minister of preaching and teaching at Saint Andrew's Chapel, first president of Reformation Bible College, and executive editor of Tabletalk magazine. Renewing Your Mind is a donor-supported outreach of Ligonier Ministries. Explore all of our podcasts: https://www.ligonier.org/podcasts

In this episode of Outlaw God, Dr. Steven Paulson and Caleb Keith explore Martin Luther's idea of the "conjunction of the incompatible," showing how Christ unites Himself to sinners not after they become holy, but while they are still completely sinful. They contrast this Gospel-centered understanding with views that make Jesus primarily an example to follow, emphasizing instead that Christ gives Himself fully through preaching and the sacraments to forgive sins and create faith. Looking at Psalm 51, they reveal how David's story points to the heart of the Gospel: God's grace comes to those who are utterly undeserving, joining the Holy One to the unholy through Christ alone. More from 1517: Give to the June 1517 Podcast Network Fundraiser! Learn more about the 1517 Podcast Network Fundraiser 1517 Podcasts 1517 on Youtube 1517 Podcast Network on Apple Podcasts 1517 Events Schedule 1517 Academy - Free Theological Education New Books from 1517 Publishing: By Water and the Word by Brian Thomas Being Family by Dr. Scott Keith A Reasoned Defense of the Faith by Adam Francisco Stretched: A Study for Lent and the Entire Christian Life by Dr. Christopher Richmann The Essential Nestingen: Essays on Preaching, Catechism, and the Reformation More from the hosts: Caleb Keith Steven Paulson Follow 1517:  Instagram X/Twitter Facebook  

Salvation is freely given by God to those who trust in Christ. But some Christians wrestle with whether we can lose our salvation. In this message from Romans 8, Pastor Lutzer introduces us to Martin Luther and the biblical definition of justification. We can have certainty about our eternal destiny, rejoicing in our salvation. To support this ministry financially, visit: https://www.oneplace.com/donate/172/29?v=20251111

Salvation is freely given by God to those who trust in Christ. But some Christians wrestle with whether we can lose our salvation. In this message from Romans 8, Pastor Lutzer introduces us to Martin Luther and the biblical definition of justification. We can have certainty about our eternal destiny, rejoicing in our salvation. This month's special offer is available for a donation of any amount. Get yours at https://rtwoffer.com or call us at 1-888-218-9337. Moody Church Media [https://www.moodymedia.org/], home of "Running To Win," exists to bring glory to God through the transformation of lives. Erwin W. Lutzer is Pastor Emeritus of The Moody Church in Chicago, where he served as Senior Pastor for 36 years. He is a prolific author of over seventy books. A clear expositor of the Bible, he is the featured speaker on "Running To Win" and "Songs In The Night," with programs broadcasting on over a thousand outlets in the U.S. and across more than fifty countries in seven languages. He and his wife, Rebecca, live in the Chicago area. They have three grown children and eight grandchildren.   SUPPORT: Tax Deductible Support: https://www.moodymedia.org/donate/ Become an Endurance Partner: https://endurancepartners.org/   SUBSCRIBE: YouTube: https://www.youtube.com/@MoodyChurchMedia Daily Devotional and Weekly Digest: https://www.moodymedia.org/newsletters/subscription/

Like Father, Like Son Pastor Mark Havel Matthew 10:24-39“A disciple is not above the teacher, nor a slave above the master; it is enough for the disciple to be like the teacher, and the slave like the master. If they have called the master of the house Beelzebul, how much more will they malign those of his household!“So have no fear of them; for nothing is covered up that will not be uncovered, and nothing secret that will not become known. What I say to you in the dark, tell in the light; and what you hear whispered, proclaim from the housetops.“Do not fear those who kill the body but cannot kill the soul; rather fear him who can destroy both soul and body in hell. Are not two sparrows sold for a penny? Yet not one of them will fall to the ground apart from your Father. And even the hairs of your head are all counted. So do not be afraid; you are of more value than many sparrows.“Everyone therefore who acknowledges me before others, I also will acknowledge before my Father in heaven; but whoever denies me before others, I also will deny before my Father in heaven.“Do not think that I have come to bring peace to the earth; I have not come to bring peace, but a sword. For I have come to set a man against his father, and a daughter against her mother, and a daughter-in-law against her mother-in-law; and one's foes will be members of one's own household.“Whoever loves father or mother more than me is not worthy of me; and whoever loves son or daughter more than me is not worthy of me; and whoever does not take up the cross and follow me is not worthy of me. Those who find their life will lose it, and those who lose their life for my sake will find it.” My oldest son, Jackson, who is 22, spent a rainy morning with me on vacation in South Haven, Michigan, this past week, milling around a couple of antique stores there. (“Antique malls,” actually, is what the call them.) It has to be raining and/or vacation for me to do much resembling “antiquing,” but I was there for the nostalgia of seeing old toys from my childhood and whatever vinyl records I might find. Jack was there for the sports memorabilia and baseball cards. He scored a few of the latter and I found myself a pretty clean copy of Bruce Springsteen's “Darkness on the Edge of Town.”While we were looking through a treasure trove of old Sports Illustrated magazines – mostly from the 1970's and 80's – a stranger walked by, looked at Jack, then looked at me, then probably back at Jack, and declared, “Well that apple didn't fall far from the tree, did it?” We both laughed and I told him we'd heard that before. To which he said, with awe, “It's remarkable.” I don't always think we look THAT MUCH alike, though many of you have said so, over the years. But when a stranger notices and feels compelled to call it out in public, I guess there's no denying it.And it's always been a compliment to me – even if I can't always see it – that I share a resemblance with either of my boys. But anyone who's ever been 12 or 13 or 16 or 17 knows the LAST thing you'd count as a compliment is for someone to think you look like one of your parents.You know, those times in childhood and adolescence when you can't stand being seen with, let alone be seen as looking like, your mom or your dad. You know, those moments when kids stop holding mom's hands at the store; when they cringe anytime dad makes conversation with their friends; or when they rush from the car in the school drop-off line as if the vehicle was on fire.And all of this had me thinking about some of what I hear Jesus saying in this morning's Gospel. Specifically, it made me think of what it means when Jesus talks about acknowledging or denying God, the Father, in our daily lives.See, Jesus uses all sorts of images, illustrations and hyperbole today – and it's okay … important … faithful … and a relief, actually, to recognize some of this as exaggeration and hyperbole. All of this talk about peace and swords, setting family members against one another, about not being worthy of Jesus, is nothing more and nothing less than naming the seriousness of our call to be disciples and followers of Christ in the world. So I don't we need to take Jesus LITERALLY at every turn, this morning, as long as we take him SERIOUSLY. Because discipleship is a serious thing. It was in the days of the Jesus and it is meant to be, still. It calls for bold confession, faithful practice, and courageous action, more often than we're always inclined.And, remember, Jesus is talking to his first disciples today, knowing all sorts of persecutions and temptations are in store for them because of what he's asking. When he talks about coming “not for peace, but with a sword,” he's not doing away with his title as the Prince of Peace or with his command to love one another – AND our enemies. Jesus is saying that, too often, the kind of amazing, radical, counter-cultural, life-changing grace, mercy, and peace God offers is more than some people can handle. And that in order to really get it and to truly proclaim it and to faithfully share it means to surprise and to separate and to send people reeling from time to time.(If you need proof of the kind of threat that sort of grace is to some people, you should see some of the hateful, frightening comments I hid from my Facebook feed after posting just a clip from my last sermon. Among other things, you should know, I'm an evil, demonic, blaspheming, false prophet who's going straight to Hell – I deserve it – and I'm bringing all of you with me.)All of this is to say, Jesus wants his people – his people – to be realistic about, and ready for, the consequences of what real, faithful, kingdom-living may lead to in our lives and in this world.Because doing that well – living faithfully, I mean – is hard work. When you stand up for justice for the “least of these,” that often means challenging the systems that protect the powerful. When you speak truth to power, power doesn't always like what you have to say. When you speak the truth, even in love, the response is often denial and fear and hatred of that very truth and of those who proclaim it.And that kind of faithful living gets people like Martin Luther excommunicated. It gets people like Nelson Mandela thrown into jail, people like Dietrich Bonhoeffer, Martin Luther King, Jr., Renee Good, and Alex Pretti, killed. It gets women in some denominations thrown out of the pulpit. And, of course, all of it got Jesus, himself, crucified, too.And those are some tough shoes to fill. I wonder how many of us have had the opportunity or would have the courage and the faith to live out our faith like some of these giants. So we do our denying on a smaller scale, don't we? When we drive by the hungry person on the street corner… When we let the racist comment slide… When we laugh with the bullies or at the queer kids and the sexist jokes on the White House lawn... When we add our two cents to the gossip mill... When we vote with our self-interests, first.So what are we to do with Jesus' promise – or threat – when he says, “Everyone who acknowledges me before others, I also will acknowledge before my Father in heaven. And everyone who denies me before others, I will also deny before my father in heaven”?What I hear him saying isn't so much that those who deny Christ or fail at this call to faithful discipleship are doomed or damned for all eternity. It's not that if we don't live up to the high bar of King or Mandela or Bonhoeffer, we're out of luck. Remember, he also promises that we hold more value than many sparrows, who, even though they fall, are never beyond the reach of God's care.What I hear Jesus acknowledging is that God – the Father of all creation – knows, like so many good parents know, what it feels like to have his children deny or be embarrassed by their likeness to their Creator: to drop his hand at the grocery store, you might say; or rush by with friends to avoid any awkward conversations; or to shrink down in the seat and hurry from the car hoping no one notices who's in the driver's seat.What I hear Jesus saying to his disciples and to each of us, is that it's time to grow up. He's inviting us to embrace the claim of God, the Father, on our lives and to start living in the joy, responsibility, and challenge of that holy calling.Just like it's hard to pinpoint exactly when children begin distancing themselves from their annoying, embarrassing parents, it's difficult to pinpoint a precise moment when they begin to turn around and to start re-building those more mature bridges of relationship, connection, respect, and admiration, too.But, believe it or not, kids, it happens! There comes a time when the comparisons and resemblances to our parents seem pretty small in the grand scheme of things – and even beautiful and holy and remarkable, the more mature we get, if we're lucky. I got a glimpse of it with Jackson last week in that antique store. And I hope my mom and dad have noticed it over the years, too.And I hear Jesus calling our attention to that same reality when it comes to our relationship with God. He's inviting us to embrace our call to discipleship, to look and act more and more like our maker – all the things an immature faith might fear and resist – because following Jesus puts everything into a different perspective.It's an invitation and a holy challenge, because Jesus knows that when we do it – when we let the call to discipleship change the way we live, what once seemed like work (stuff like generosity, gratitude and grace) will become a way of life. What once seemed beyond us (stuff like sacrifice, selflessness, and suffering, even) actually bears fruit for us and for others. What once seemed unbelievable (stuff like healing, wholeness, and real joy) will become Truth, with a capital T, for our lives. And what once seemed impossible (forgiveness, freedom and eternal life) will belong to us all.Amen

We are doomed in our slavery to sin unless the sovereign God changes our hearts and sets our wills free. Today, R.C. Sproul examines the issue of free will as it appears in discussions throughout church history. Get the 500th-anniversary edition of Martin Luther's famous book The Bondage of the Will with your donation. You'll also receive lifetime digital access to R.C. Sproul's video teaching series Willing to Believe, along with the digital study guide: https://gift.renewingyourmind.org/   Live outside the U.S. and Canada? Request the ebook, digital teaching series, and digital study guide with your donation: https://www.renewingyourmind.org/global   Meet Today's Teacher:   R.C. Sproul (1939–2017) was founder of Ligonier Ministries, first minister of preaching and teaching at Saint Andrew's Chapel, first president of Reformation Bible College, and executive editor of Tabletalk magazine. Renewing Your Mind is a donor-supported outreach of Ligonier Ministries. Explore all of our podcasts: https://www.ligonier.org/podcasts

AfterPaul shares what he did in verse 8, he continues in verse 9: "And befound in Him, not having my own righteousness, which is from the law, but thatwhich is through faith in Christ, the righteousness which is from God byfaith." Oh, what a wonderful verse! Paul has just told us that knowingChrist is the greatest treasure in all the world. Now he explains one of thegreatest blessings that comes from knowing Christ. When we trust Jesus, we arenot only brought into a relationship with Him, but we are given a righteousnessthat we could never produce ourselves.  Noticefirst Paul's negative statement: "Not having my own righteousness,which is from the law." Paul knew all about self-righteousness becauseif anyone could have boasted in religious achievements, it was Paul. Verses 4–6already list his impressive credentials. He was circumcised on the eighth day.He was of the nation of Israel. He was of the tribe of Benjamin. He was aHebrew of the Hebrews. He was a Pharisee. He was zealous. Outwardly, he wasblameless according to the law. Yet after meeting Jesus Christ, Paul realizedthat all these accomplishments could never make him righteous before a holyGod. Theprophet Isaiah said it this way in Isaiah 64:6: "But we are all like anunclean thing, and all our righteousnesses are like filthy rags." Whata humbling truth. The best that we can produce in our own strength falls farshort of God's perfect standard. You see, religion always says, "Tryharder." But the gospel tells us that Christ has already done what wecould never do. The problem is not that we need a little improvement. Theproblem is that we need a completely new standing before a holy God. Noticewhat Paul desired instead: "But that which is through faith in Christ,the righteousness which is from God by faith." This is whattheologians often call imputed righteousness. That simply means that when weplace our faith in Christ, God credits Christ's righteousness to our account. Thinkof it this way. On the cross, Jesus took our sin upon Himself. In salvation,God places Christ's righteousness upon us. Oh, my friend, what a gloriousexchange! In 2 Corinthians 5:21, we read: "For He made Him who knew nosin to be sin for us, that we might become the righteousness of God inHim." Jesuslived the perfect life that we could never live. He died the death that wedeserved to die. Then, when we trust Him, God declares us righteous in Hissight. Another word for that is justification. We are justified in the sight ofGod. This is not because of what we have done. It is because of what Christ hasdone. Noticehow many times faith appears in Philippians 3:9: "through faith inChrist" and "from God by faith." Faith is simply theempty hand that receives God's gift. We do not earn righteousness; we receiveit. We do not work for it; we trust Christ for it. We do not achieve it; Godgives it. Martin Luther called this "the great exchange." You knowhis struggle with self-righteousness until the day he discovered the truth ofjustification by faith. This truth ignited the Protestant Reformation andchanged the course of human history. Perhapsone of the most important phrases in this verse is found right at thebeginning: "And be found in Him." Everything Paul desired wasfound in Christ. His acceptance was in Christ. His righteousness was in Christ.His salvation was in Christ. His future hope was in Christ. That is still truetoday, my friend. The question is not whether you are religious enough. Thereal question is whether you are in Christ. Have you stopped trusting in yourown goodness, your own efforts, your own religious performance, and placed yourfaith completely and entirely in Jesus Christ? When you do that, at that verymoment, God places you in Christ through the baptism of His Holy Spirit (1Corinthians 12:13). Then you stand clothed in Christ's righteousness before aholy God.

This is a free preview of a paid episode. To hear more, visit andrewsullivan.substack.comTiffany is a cultural historian, writer, and broadcaster. She has been a critic and presenter on BBC Radio 4 and now serves as a trustee of the British Museum. Her latest book is Strangers and Intimates: The Rise and Fall of Private Life. It's a fascinating book of history and political insight: how privacy is deeply connected to liberal values, and why its abeyance matters.For two clips of the episode — on the first sexual revolution in England, and when privacy strengthened patriarchy — head to our YouTube page.Other topics: growing up in an Anglo-American household; losing and keeping accents; privacy a rare thing in history; the Greeks and Romans; the human tendency to gossip; the Reformation and private faith; Thomas More against Martin Luther; Cromwell banning Christmas; Hobbes and the right of conscience; Locke and natural rights; Marie Antoinette; Rousseau and self-creation; spying; the emergence of the back stairs; the Romantics and subjectivity; Wollstonecraft and women's equality; the Sodomites' Walk; the rise of coffee shops; John Stuart Mill; child abuse; marital rape; Betty Friedan; defending homosexuality based on privacy; outings; Lewinsky and the Starr Report; consent and policing sex; hook-up culture on campus; Obama's private life; Hunter's laptop; reality TV and Trump; Harry and Meghan's worldwide privacy tour; OnlyFans; and a defense of hypocrisy.Browse the Dishcast archive for an episode you might enjoy. Coming up: Bob Wright on the evolutionary force of AI, John Gray on Trump's new world, Stephen Grosz on the struggles of love, David Thomson on cinema history, John O'Sullivan on conservatism, Robby George on all our disagreements, and Megan McArdle on everything. Please send any guest recs, dissents, and other comments to dish@andrewsullivan.com.

Some people still ignore the climate crises while there have been 200,000 preventable deaths due to heat only in Europe in the last four years. In TWISH we hear about the pope tried to strike back against Martin Luther with a papal bull (isn't it all bull?) this week in 1520. Then, we turn to the news:NETHERLANDS: Freek Rikkerink of Suzan & Freek-fame is turning to paleo diet to combat terminal cancerNORTHERN IRELAND: Follow up on riotsUK: UK to ban social media for under 16-year-oldsEU: Humanists across Europe pushing for human-centred AI regulation in EuropeTo finish off, the EU Commission gets this week's Really Wrong Award for being too weak on conversion therapy.Enjoy!https://theesp.eu/podcast_archive/theesp-ep-536.htmlSegments:0:00:27 Intro0:00:50 Greetings0:07:10 TWISH0:16:49 News0:38:22 Really Wrong0:43:41 Quote0:44:50 Outro0:46:13 Outtakes Hosted on Acast. See acast.com/privacy for more information.

For decades, Unconventional Business Network has battled the flawed view that only pastors and missionaries have a calling. Martin Luther first attacked this flawed theology with his doctrine on vocation. Martin Luther wrote, “Every occupation has its own honor before God. Ordinary work is a divine vocation or calling. In our daily work no matter ... The post Martin Luther's Doctrine of Vocation appeared first on Unconventional Business Network.

You can send a text, include contact info to get a response. We explore the roots of Humanism and the Reformation.  Taking a long look at the Devotio Moderna, the Brethren of the Common Life.  These were key influences on both Erasmus and Martin Luther.  But more than that, the Devotio Moderna were a vital element in the invention of the printing press.  We look at Gerhard Groote the founder of the Devotio Moderna, whose purpose in life was to imitate Christ and no to sit on his loathsome spotted behind.We spend some time on the more conventional stories of 1453, the Ottoman surge that followed the fall of the last Roman outpost, the expulsion of the English from France (except Calais).But there is also a look at the founding of Europe by the Early European Farmers from Anatolia.  

SPONSORS: Look for American Dew limited-time packaging or find it in stores near you at https://mountaindew.com Sign up for your one-dollar-per-month trial and start selling today at https://shopify.com/bears For simple, online access to personalized and affordable care for Hair Loss, Weight Loss, and more, visit https://Hims.com/BEARS Sponsored by BetterHelp. Sign up and get 10% off at https://betterhelp.com/bears If your revenues are at least in the seven figures, get our free business guide, Demystifying AI, at https://www.netsuite.com/bears New DraftKings customers, sign up with code BEARS spend five bucks to get two hundred in rewards within 21 days. https://dkng.co/bears This week on 2 Bears, 1 Cave, Tom Segura and Bert Kreischer celebrate Por Osos landing in Publix just in time for the 4th of July, which sends Bert into a full nostalgic spiral about pub subs, boat days, and taking his daughters into "international waters." From there, things get unexpectedly historical: Tom breaks down the story of the guy who invented the meter and got guillotined for it, which leads them down a rabbit hole of people killed for their big ideas, the French Revolution as the original cancel culture, and Martin Luther versus the Catholic Church. Then it gets personal — Bert tells the full Patrice O'Neal story: getting destroyed at his first open mic, the Edinburgh trip where they lived together for 29 days watching Bruce Lee movies and Bert getting his feelings systematically demolished, and the moment he found out Patrice had tweeted something kind about him right before the stroke. Tom and Bert also spiral deep into funeral planning — who's required to show up, who gets a Sandler video instead of a live appearance, why Ari's funeral is going to involve hardcore Brooklyn relatives and a lot of confusion, the Andrew Schultz balloon clown apology Bert wants delivered posthumously, and whether or not to get cremated when science might figure something out. Plus: horror movies vs. comedy movies as investments, the film Obsession and its director Curry Baker, Bert's dad crashing the podcast mid-funeral conversation, the band Goose vs. the band Geese, and Mount Joy watching Passion of the Christ on the tour bus. 2 Bears, 1 Cave Ep. 331 https://tomsegura.com/tourhttps://www.bertbertbert.com/tourhttps://store.ymhstudios.com In Partnership with DraftKings. The Crown Is Yours. Bet with DK Sportsbook: Gambling Problem? Call 1-800-GAMBLER, 1-800-MY-RESET. New York: call 8778-HOPENY, text HOPENY. Connecticut: call 888-789-7777, visit https://CCPG.org . On behalf of Boot Hill Casino in Kansas. Bet tax pass-through may apply in Illinois. Twenty one plus. Void in Ontario. Event contract trading with DraftKings Predictions involves risk of loss. Sportsbook Bonus bets expire in seven days. $50 in Predictions Dollars issued weekly for three weeks, expire in one year. Redeem one non-withdrawable reward. Availability varies. Predictions offer void in New York. Ends June 28th. Terms at http://dkng.co/audio Chapters00:00:00 - Intro00:02:21 - Por Osos in Publix & Florida Pub Sub Gospel00:08:45 - The Daniel Boone Documentary00:18:51 - The Guy Who Invented the Meter Got Killed for It00:24:59 - People Executed for Big Ideas00:33:46 - Patrice O'Neal Destroys Bert at His First Open Mic00:41:27 - Showtime Special, Party Bus, & Patrice's Funeral00:48:31 - Funerals Vs Celebration Of Life00:57:00 - Nick Kroll, Andrew Schultz & the Balloon Clown Apology01:04:11 - Bert's Dad Chimes In01:05:54 - Noga Erez, Goose Vs. Geese & Mount Joy01:09:02 - Curry Barker's Obsession & Horror vs. Comedy Movies01:15:10 - Wrap Learn more about your ad choices. Visit megaphone.fm/adchoices

Jesus doesn't condemn our sexual desires even when those desires are provoked by unexpected or unwelcome temptations. And, notice how Jesus doesn't blame women for causing lust, and he doesn't blame the culture or any external force. We become guilty, even of adultery, when we fan those flickers into flame. It's when we deliberately engage our will in the pursuit of lust. Martin Luther said it this way: "You can't prevent the birds from flying over your head, but you can keep them from building a nest in your hair." I think that's a great picture of lust. We think sin happens at the end of a process that looks something like this: we think desire turns into intent, and then that turns into action. Religious people are obsessed with the action. The Pharisees during Jesus' day were obsessed with the outward, visible sin. We think sin is in the action. If we can modify behavior, then we can defeat sin. But Jesus says no. There's something happening before the action ever takes place. Jesus says to DESIRE NO EVIL. Jesus says sin can start all the way back at the beginning when a desire that may be good and holy from God gets twisted and partnered with an unrighteous intent.

Host Natalie Grueninger interviews historian Amy McElroy about Desiderius Erasmus, exploring his mysterious early life, education, travels across Europe, and key works such as 'Praise of Folly' and his Greek-Latin New Testament. The conversation covers Erasmus's influence on Tudor education and humanism, his relationships with Thomas More and Martin Luther, and his complex legacy as a Catholic reformer and leading Renaissance scholar. This episode of Talking Tudors was made possible by 'Simply Tudor Tours'. Check out their new Anne Boleyn & Elizabeth I Tour! https://simplytudortours.com/anne-boleyn-and-elizabeth-i-tour Visit Amy's Substack! https://amymcelroy.substack.com/ JOIN 365 DAYS IN ELIZABETHAN ENGLAND https://www.nataliegrueninger.com/2026/05/17/365-days-in-elizabethan-england/ Learn more about your host: https://www.nataliegrueninger.com Support Talking Tudors on Patreon!

Dr. Greg Quiggle, retired professor of Church History at Moody Bible Institute introduces us to the man of Wittenberg, Martin Luther. Monk, Reformer, and Revolutionary.