Podcasts about withholding

Let's talk about Trump withholding firefighting funds....

Last episode Dave and Hayden covered the general idea of geographic arbitrage: take your Aussie wealth, live somewhere cheaper, retire sooner. This episode is the technical follow-up, and it's a sobering one. Brett Evans from Atlas Wealth has spent nearly three decades advising Australian expats across 65 countries, and he joins the boys to walk through everything that changes the moment you step on that plane. Fair warning: Hayden reckons it's the most information-dense episode they've published.In this episode we'll discuss:

Are you doing all the "right" Christian things—reading your Bible, going to church, helping your neighbors—and yet still feeling blocked from the full promises and blessings of God?In this message, Coach Shelby breaks down three major "Blessing Blockers" rooted in Deuteronomy 6, Leviticus 19, and Numbers 11. Loving God and loving your neighbor isn't just about good feelings or superficial gestures; it's about active, uncompromising obedience, bold evangelism, and total reliance on faith over fleshly emotion.In this episode, we break down:• Blocker #1: Failing to Understand the Unity & Oneness of God (The Shema) – Why true monotheism demands that God be #1 in everything you do, backed up by action, not just lip service.• Blocker #2: Withholding the Gospel Under the Guise of "Love" – Why real love (Ahava) means laying down your comfort and speaking the Word of God unto repentance to friends and family, rather than practicing fake, "get along" Christianity.• Blocker #3: Grumbling, Murmuring, and Complaining (Anan, Lun, & Reagan) – How complaining in the valley or in the middle of a blessing acts as a spiritual stronghold that negates your faith, tests God, and shuts the door on His promises.It's time to put a bridle on our tongues, stop trusting our deceitful feelings, and start lining our words up with the Word of God.

Joe rogan has been very outspoken about UFOs and has covered the topic on his podcast. On a recent show he says that if this information has been witheld from humanity, it is a crime against humanity. He also talks about those asking for amnesty and what that actually means. Kristian Harloff gives his thoughts.

In this episode of The Reformed Brotherhood, Tony Arsenal delivers a rich expository sermon on James 5:1–6, one of the most striking prophetic passages in the New Testament epistles. Drawing on the Jewish literary and cultural context of James's original audience — Jewish Christians scattered from Jerusalem by persecution — Tony unpacks why this text is not a blanket condemnation of wealth, but a devastating judgment oracle against those who hoard riches and oppress the vulnerable. Along the way, he explores the eschatological weight of accumulated wealth, the theology of God's omniscient justice, and the stunning comfort available to the suffering believer. The episode closes by returning to James's thesis: that trials of every kind, including economic oppression, can be counted as joy because of who God is and what He has done in Christ. Key Takeaways James is a deeply Jewish book written to a specific audience — Jewish Christians dispersed from Jerusalem by Saul's persecution, not a general audience of wealthy or Gentile believers. The prophetic "Come now" signals a judgment oracle, not a direct address — James is not rebuking wealthy members of his congregation, but pronouncing eschatological judgment on oppressive landowners using a technique common in Amos, Malachi, and Micah. Hoarding wealth is not morally neutral — it is self-condemning — The corroded gold and moth-eaten garments are not just symbols of decay; they serve as legal evidence against those who refused to use their wealth for God's glory and the good of others. Withholding wages from laborers constitutes a form of murder — In the ancient world, depriving workers of their wages could literally cost them their lives. James draws on Old Testament law to frame predatory economic exploitation as a capital sin. God sees and hears the cries of the oppressed — The wages of defrauded workers "cry out" to the Lord of Hosts, echoing the blood of Abel in Genesis 4. God's justice is not passive or delayed out of ignorance — it is certain and coming. Matthew 25 reframes Christian mercy as care for the body of Christ — The sheep-and-goats judgment is not a general humanitarian mandate, but a specific call to care for persecuted brothers and sisters — and to recognize that mistreating them is mistreating Christ Himself. Trials are counted as joy through the doctrine of imputation — Suffering is not stripped of its pain, but it can be moved from the loss ledger to the profit column because God uses adversity as the instrument of sanctification and glorification. Key Concepts The Prophetic Address: Who Is James Actually Talking To? One of the most common misreadings of James 5:1–6 is assuming James is directly rebuking wealthy Christians in his own congregation. Tony Arsenal corrects this by grounding the passage in its literary and historical context. James employs a well-established prophetic technique — seen in Amos, Malachi, and Micah — of addressing an absent party in order to pronounce judgment on them, while simultaneously comforting those who overhear the oracle. His audience is the dispersed, impoverished Jewish Christians who fled Jerusalem under Saul's persecution. There were almost certainly no wealthy landowners in the room. The "Come now, you rich" is a judgment declaration directed outward, designed to assure the suffering poor that God has seen their oppressor and will act. Far from being a proof-text for radical poverty, the passage is a pastoral comfort wrapped in prophetic fire. Corroded Gold as Legal Evidence Against the Soul James's claim that gold and silver have "corroded" is deliberately shocking — and theologically precise. Gold, uniquely among metals in the ancient world, does not corrode. By saying it has already corroded, James is not making a metallurgical claim but a moral and eschatological one. The accumulated, hoarded wealth of the oppressor has lost its purpose. It sits idle while workers starve, and in doing so it becomes evidence — a legal witness — against its owner in the court of divine justice. Tony draws a direct line between this image and Jesus's teaching in the Sermon on the Mount about treasures stored on earth being subject to moth and rust. Both brothers — Jesus and James — appear to be drawing on the same shared wisdom, likely rooted in the same household and the same mother's instruction. Unused wealth does not just fail to help others; it actively indicts its holder. Counting It All Joy: The Accounting Logic of Sanctification Tony closes the sermon by returning to James 1:2 — the thesis statement of the entire letter — and unpacking the word "count" as an accounting term, directly related to the doctrine of imputation. Just as righteousness is reckoned to the believer in justification, so suffering can be reckoned as joy in sanctification. This is not a call to pretend pain isn't real, or to perform contentment. It is a theological reframing: what belongs in the loss column of the ledger can, by faith, be moved to the profit side — not because the trial was pleasant, but because God is sovereign, good, and working all things toward the believer's conformity to the image of Christ. The oppressor means their wickedness for evil. God means it for glory. The supreme example is the cross itself — the only truly innocent man, suffering the worst evil ever committed, for the redemption of His people. Memorable Quotes The corrosion of that gold serves as evidence for the condemnation of those who are harming you — and the corrosion of this wealth is an indication of the corrosion of their very souls. He sees your pain. He sees your suffering. He sees your victories even when no one else is celebrating them. He sees you — and that should be a great source of comfort. Imputation is an accounting term. And when we count it all joy, we're taking what should be a red line in the loss ledger — what should be an expense — and we're able to move it to the profit. Not because it didn't hurt, and not because we wanted it to happen, but because our God is good enough to not rob us of the chance to be sanctified. Full Transcript Tony Arsenal: Come now, you rich, weep and howl for the miseries that are coming upon you. Your riches have rotted and your garments are moth-eaten. Your gold and silver have corroded, and their corrosion will be evidence against you and will eat your flesh like fire. You have laid up treasure in the last days. Behold, the wages of the laborers who mowed your fields, which you kept back by fraud, are crying out against you, and the cries of the harvesters have reached the ears of the Lord of hosts. You have lived on the earth in luxury and in self-indulgence. You have fattened your hearts in the day of slaughter. You have condemned and murdered the righteous person. He does not resist you." It's always a little, uh, strange to sort of jump into the middle of a series, and, um, you know, Wes is one of the most competent preachers that I know personally, so I trust that he has given you a good and satisfying overview. Uh, but I don't feel like I would be doing my responsibility if I didn't at least touch on a few things, uh, related to the, the intro to James that I think is relevant for this particular passage in a way that maybe is not relevant for the rest of the book. So some of this I hope is review, I, I anticipate is review, but I think it's worth, uh, touching on. James, as you know, is the, the half brother of Jesus. He was the leader of the Jerusalem church, and specifically he was sort of the figurehead of the Jewish church as a whole. Um, the Jewish church was the only church for the very early part of the church's growth. There were always, uh, Gentile believers. Even in the Old Testament, there were Gentiles who trusted in the Lord of Israel and the God of Israel. They were often called God-fearers. They rarely converted all the way to Judaism, but they were sort of seen as an attachment to the Jewish people. They didn't participate in all of the blessings of the Jewish people, but they did participate in most. They often had the same kind of protection. They were in a form of covenant with God. Um, they were able to worship and offer sacrifices. The temple itself had a whole portion of the temple dedicated called the Court of Gentiles, specifically for these Jewish worshipers. And as the church spread, primarily through persecution, which we'll touch base on here in a minute, as the church spread out from Jerusalem into Judea and Samaria, and ultimately to the ends of the earth, it took on a, an increasingly Gentile Greek flavor. As more and more primarily initially Greek converts came into the church, and then of course, as it spread to other sort of non-Hellenistic lands, other, other types of people, other nations, other people groups joined the church, the scriptures which-- the New Testament we receive primarily from Paul, at least in terms of the epistles, um, also began to take on a more Gentile flavor. Not because Paul was a Gentile, but because Paul was ministering primarily to Gentiles What we'll see here is that James is a very Jewish book. I'm sure that along the way there's been several kinds of things pointed out to you to show that, but I wanna show a couple things that not only establish James as the author, James the brother of, of Jesus, but also root the, not only the author, but the audience in a distinctly Jewish Christian, uh, context. So you don't have to turn there, I'll read this, but in Acts, uh, 15, which is the, the great Jerusalem Council, uh, we read this. It says, "With the following letter..." So the, the council meets, they make a decision about what k- what parts of the Jewish law were going to be commended to and recommended, uh, and required for the Christian believers, the Gentile Christian believers, and when they're done, they send this letter to all of, all of the churches. And it says, "With the following letter, the brothers, both apostles and the elders, to the brothers who are at, of the Gentiles in Antioch and Syria and Cilicia, greetings." Now, I don't know about you, but I always sign my emails the same way, right? I've got, like, my work signature that I have to use, that the, the hospital makes me use with all the proper formatting and colors and fonts, but I always have the same signature. Mine is very simple. I just say, "Thanks," right? I just sign it as, "Thanks," above my signature, and I'm sure you all have that sort of characteristic way you sign a s- sign an email, or maybe it's the way you say goodbye at the end of a phone call. My father-in-law always says, "So long," which is a phrase you don't hear very often, so it's very distinct to him. We all have these little tells in our communication that sort of tip off who they're from. If you turn quickly back over to James 1, so just flip the page, uh, to the left here, he starts his letter by saying, "James, a servant of God and of the Lord Jesus Christ, to the 12 tribes in the dispersion, greetings." It's the only two letters in the New Testament that we have where the author identifies himself, sends to a sort of generalized audience, and then signs it, "Greetings." Now, James, the brother of Jesus, was the leader of the Jerusalem Church. He was the leader of the Jewish ch- the Jewish Church in general, and he signed the letter coming from the Acts Council as sort of the presiding minister. If, if we were, y- you might call them, like, the moderator of your business meeting, or we would call them the moderator of our presbytery or our session in the Presbyterian context I come from. He was the one who sort of, like, presided over there, and so the letter that went out to the churches was signed in his name and written, drafted by him. So we see this characteristic way that the letter is addressed with this final word, "Greetings," which is not used frequently in the New Testament We also see when we look at the language carefully that the audience of this, uh, of this letter, it's debated and there are good arguments, but i- in my opinion, it's very clear that the audience of this letter is not Jewish Christians in general or, uh, Jews who have not yet converted. There are some people who would say that 'cause they're called the 12 tribes. But instead it is the Jewish Christians who originally dwelled in Jerusalem and were sent out into the countryside after the persecution that was started primarily by Saul. If you look at Acts, Acts 1 which is, uh, the passage where Saul begins to persecute the church or where Saul kinda comes on the scene as the persecutor of the church, there's a couple distinct, um, distinct linguistic markers we should touch base on. Starting in verse one it says, "And p- Saul approved of his execution. And there arose a day-- that day a great persecution against the church in Jerusalem. They were all scattered throughout the region of Judea and Samaria, except the apostles. Devout men buried Stephen and made a great lamentation over him. But Saul was ravaging the church and entered the house after house. He dragged off men and women and committed them to prison." When we look at this and we compare it to that, uh, again, that first verse of James where he says to the ones who are scattered, we see that there's a pretty strong linguistic parallel that tells us that the people he has in mind for this letter, the people he's addressing, are the same people who were dispersed or scattered out of Jerusalem in the persecution. When he says to the 12 tribes in the dispersion, that word dispersion is not really a translation. It's what we call a transliteration. So it's not like we've taken a word and sort of given it an English word. We've just changed the word, the letters over to English letters. In Greek, the word is diaspora, dispersion, and in, uh, Acts 1, the verb used to, to sort of describe this scattering of them is diaspero. And it is a picture of scattering seed. This is what a farmer would do. So it's not even the normal word we would use when someone is fleeing persecution. It's this idea that God has scattered Christians out into the world, in this case by persecution. He scattered them out into the world to be planted. A lot of this is where we get phrases from Tertullian about the blood of the martyrs is the seed of the church. Now, why does this matter? As I mentioned, we often think in Gentile categories when we're reading the New Testament, and for good reason. One, we're all, all Gentiles, I'm presuming. I, I don't, I don't think-- I think I mentioned this last time, and no one came up and corrected me. I don't think anyone here is ethnically Jewish with ancestry that they're directly aware of, you know, where they trace their lineage directly back. Europe is a, a big amalgamation of just about everything, so most of us probably have a smattering of different ethnicities. But none of us are ethnically Jewish to the idea that we would, uh, identify as such in the same way. And even if we were, we've been raised and grown up in a Gentile context. We live in the West. We have-- We think in different categories. And what's more is most of the New Testament is written primarily to Gentiles by someone who is ministering to Gentiles. So Paul uses a fair amount of, of Hebraisms or things that are related to the Old Testament. Of course, he's explaining the Old Testament, and he makes ample reference to the Old Testament because that is the word of God, and it is profitable for our teaching, our correction, our reproof, and ultimately for our, our sanctification. But he uses metaphors and language in a way that is not common to the Israel context that Jesus and James and Peter and the other apostles were raised in. We don't have time to go there, but there's even some metaphors that Paul uses that are actually used the opposite way in, uh, in the more Hebraic Jewish, uh, epistles we have. One example that comes to mind is, um, Paul looks at the concept of milk, and that's not necessarily a good thing, right? It's not a bad thing, but it's what immature believers use, right? They can't handle the meat of the Bible. They have to be given the milk of the gospel before they can progress to the meat. In the Book of Hebrews, which I don't think was written by Paul, and in other places, Peter uses milk as a way to talk about nourishment, right? We think of the land flowing with milk and honey. Milk was not seen as some sort of substandard food that was only for babies. It was seen as, like, the richest, best thing that you could eat. We all have a linguistic environment that we grow up in. We all have a shared vernacular. You know, if I say something like, "You can't get there from here," everyone knows what that means. Obviously, you can get there from here, but you have to take this circuitous route. We know what that means. I think if we went around the room, we probably would find that there is this shared language. And then if we took individual families, we'd find that even within those families, there's further narrowing down of sort of like inside jokes and words that are used in ways that are not necessarily the same as others So when we read James, or when we read the letters of Peter or the letters of John, we should default to thinking more along the lines of comparing them to the words of Christ in the Gospel, first and foremost, and then to the Old Testament before we start to think about them necessarily comparing them to Ja-- or to Paul or to other kind of first century Hellenistic literature. That's not, of course, to say that Paul and James contradict. I'm sure that we went through a long explanation with much detail when you got to James chapter two, which is, of course, the most famous example. Paul uses the word justification or justify in a legal sense to make or to declare someone to be righteous. It's the verdict that the judge delivers, and it communicates the status. It actually performs what it says. When the judge says, "I find you not guilty," it changes your status from being potentially guilty to being cleared of all charges. Paul uses it slightly differently. He's not using it in the sense of to make someone righteous or to declare them righteous. He's using it to say they've been shown to be righteous. They've been validated. They've been vindicated. And if we get that mixed up, that's the source of all sorts of confusion. So when we come to this passage, and we'll get there, I promise, when we come to this passage, we have to understand some of the metaphors and the language that's being used draws from an existing body of shared cultural language that is foreign to us and is in some ways foreign to the rest of the New Testament, apart from what we see in the Gospels And it's important to remember, and this is why it's so key to land, that the audience of this letter is the persecuted, poor Jewish Christians who probably had a fairly comfortable life, relatively speaking, living in Jerusalem. These are city folks. These are people that live in Jerusalem or farm into the fields immediately around Jerusalem. They were established. They owned land. They probably had family that they had to leave, and now they're scattered out into the country with nothing. They're sent out into the world with no jobs, no family connections, no social welfare. Because they've left the Jewish faith, at least from the perspective of the Jews, they can't even go to their Jewish brothers and sisters and rely on the hospitality that's required in the law of Moses This is so important when we think about how James opens the letter and delivers what I think is his thesis statement. "Count it all joy, my brothers, when you face trials of every kind." Trials like not knowing where the next meal is gonna come from, not knowing where the next roof over your head is, not being sure you can feed your children. We all face real trials and tribulations in our life. Some of them are related to our faith, and some is just the fallen human condition in the fallen world we live in. But we're talking here about a totally different category of, uh, trial and persecution than most of us hopefully will ever experience That brings us to our actual passage now. James opens up this section with a linguistic marker that signifies this is a change in topic. He says, "Come now," or another way to translate it might be, "Now listen. Listen up." When my son is doing something that, uh, I need him to stop or I need to give him instructions, I hold him by his shoulders and I say, "Look at my eyes. I want your eyes right here. Look at my eyes." That's what Paul is doing. He's stopping and he's interrupting the flow of language. This shows us this is a new topic and a new audience. James is not speaking to rich Christians in his audience. First, 'cause there likely weren't any rich Christians directly in his audience. Remember, these are the, the poor Christians scattered out into the Judean countryside, into Samaria He's using a technique that's really common in the prophets. It's common in Jesus, where he's addressing the people who are not really listening as a way to establish that they will be judged, to hold them accountable, but also to comfort those who are hearing the message. This is a form of prophetic address. We see this in Amos, where he's chastising the Jewish leaders. Uh, in Malachi and Micah, this happens. Malachi is primarily, at least initially, is primarily, uh, a book that is railing against the rich leaders in Jerusalem who had oppressed their own brothers and sisters. The chances that those Jewish cr- uh, Jewish leaders were reading his prophecy or hearing his prophecy is pretty slim. So he was addressing a different group to establish the judgment that he was proclaiming on another party. Jesus does this when he says like, "Woe to you, scribes and Pharisees." There were probably scribes and Pharisees in the audience there, but he wasn't just talking to the people in front of them. He was pronouncing a judgment oracle, a judgment prophecy on all people who fit that category, and James is doing the same thing here James is not opposing wealth generally. Sometimes James is used as kind of a New Testament example to justify the idea that we should all be poor and wear shabby clothing and walk around barefoot and dirty all the time. Right? This is a key passage that's used, uh, in parts of the church that really emphasize sort of a poverty-based lifestyle. Think of like the wandering monks of the Middle Ages or the, the, um, sort of more radical exclusionists that exist even in our day. I remember when I was in college, I was really enamored with this figure named Shane Claiborne. Some of you have probably heard of him, and I remember I was so impressed because he, he didn't buy new shoes. He just cut new shoes out of duct tape and put them back together. Now, there's some, you know, there's some rugged, uh, rugged get-it-done-ness that, uh, I think us, uh, New Englanders can appreciate, but God does not call us to wear duct tape shoes, at least not universally. I'm not gonna comment on whether he calls Shane Claiborne to do that. I also don't think Shane Claiborne does that anymore. Um, some of us he may call to a lifestyle of poverty in association with a mission field or in association with a specific calling. He does not call us generally to be poor or to not gain wealth What he is opposing here is the refusal to use wealth appropriately for God's glory and the accumulation of wealth just for wealth's sake We'll see that as we unpack the language here a little bit. He establishes that he's not just talking about the earthly hoarding of wealth, as though somehow the very act of accumulating wealth was itself the problem. What he's doing is he's pronouncing an eschatological judgment on those who hoard wealth and use it to oppress others. We see here he says, "Come now, you rich, and weep and howl for the miseries that are coming upon you." Th- that word weep and howl, those are li-- those are words that are most commonly used in prophetic literature to describe the final cry of anguish. Think about the weeping and gnashing of teeth that Jesus talks about. This is the language he's using. He's talking about the final estate of those who refuse to submit their wealth to God He says, "Your riches have rotted and your garments are moth-eaten. Your gold and silver have corroded, and their corrosion will be the evidence against you and will eat your flesh like fire. You have laid up treasures in the last days." Now, remember what we said. We, we should read this not in light of some general wisdom, although it is general wisdom that if we accumulate wealth, it tends to not actually go well for us if we're not utilizing it in God-honoring ways. But we should read this in light of the most obvious connection, his big brother, Jesus, who taught his people, "Do not lay up for yourselves treasures on earth, where moth and rust destroy, where thieves break in and steal, but lay up for yourselves treasure in heaven, where neither moth nor rust destroys, where thieves do not break in and steal. For where your treasure is, there your heart will also be." To maybe land this linguistic, uh, this linguistic connection a little more, I don't know, vibrantly, I'm gonna speculate a little bit. So if you don't like it, then you can disregard it. This is not God's Word. This is a speculation. I can just imagine little Jesus, little nine-year-old Jesus, and probably little six or seven-year-old James and the rest of their siblings, and there's quite a few of them. And we have Joseph, uh, who maybe at this time was still living, although probably not. We know he was living until Jesus was later, you know, 12, he was still around, but we don't know exactly when he left the picture. But he was a carpenter, and he was not, probably not overly wealthy. Uh, they had had to pick up and move, you know, cross-country anyways. They-- We don't know exactly where they were from initially, but they went to Bethlehem, and then they returned to Nazareth. They probably didn't have a lot. There were a lot of mouths to feed and only one business. They didn't have a farm. They didn't own livestock that we know of. I can just imagine a time when little J- little James or one of his sisters was frustrated about the fact that they didn't have anything. And I could picture Mary getting down and going, "Do not store up treasures in, in, uh, in heaven or on Earth. It's all gonna waste away." The same way we might tell our children kind of a, a moral kind of story. Sometimes we have this picture, last time I was here I, I spoke on Philippians 2, we have this idea that Jesus was somehow like Superman, that he, he was just pretending to be a normal human most of the time. As it touches his humanity, as, as we think about Jesus as a human, he had a, his own human set of thinking faculties, his own human knowledge. He grew in wisdom and stature is what Luke teaches us. Well, where did he get some of this wisdom? There's a good reasonable argument to be made that some of the pr- more proverbial type sayings that we see in Christ, that they actually come from the wisdom of his mother and father. And a really good reason to believe that is James relies on the same exact, uh, sort of proverbial wisdom to l- land his point. He doesn't create his own metaphor, he goes back to, at the very least we can say he goes back to the words of Christ. That's a very safe position to take. But this is the shared linguistic context that they both grew up in And he says, "You've done this in the last days." Now, the, the phrase last days in the Bible, uh, in the New Testament generally refers to the time period from Christ's resurrection to his return. We, for a lot of reasons, think about it as kind of like that climactic end period in time. Depending on your, your persuasion, maybe this is when the Antichrist comes, or maybe this is before or after, or maybe during the time when the church is raptured. But in either case, we think of that sort of last period in time before Christ finally comes back. But the New Testament writers are really talking about the entire duration, from Christ's resurrection to his return is what they're referring to. But it does have in view this idea that we are in the last times. The, the final judgment is not necessarily strictly something that's out there in the future. We are living in the last days now, and so what we do and what we say and, and how we worship and if we worship is eschatology. It is the theology of the last times He also positions this as though this is a universal thing going on with those who hoard wealth. This is a very shocking image. Um, we have very good ways to preserve things in our modern world, right? We have ways to m- to make, uh, stainless steel that won't rust, or at least won't rust quickly. But most things in the ancient world, even most precious metals, corroded. Um, I remember when I was growing up, there was this project in my hometown. I lived in a, a little town called White Bear Lake in, in, um, Minnesota, although little is relative. It's pretty big compared to most of what we have out here. And I remember when I was maybe 12 or 13 years old, they had this big building project to build this brand-new, beautiful lakeside pavilion in the center of town, and it w- just gleamed in the sun. It was so gorgeous, and it was made of copper, and everybody loved it, and two years later, it was bright green. I think it's still bright green. I think they figured out it wasn't worth repairing, so they, they just, they just make sure it doesn't keep getting worse, and at some point, I'm sure they either have or will tear it down. But the one metal in the ancient world that didn't do this was gold. It's part of why gold is such a durable measurement of wealth is because it doesn't wear out. It doesn't corrode. It's very soft. It's very easy to damage it, which is why we don't build statues out of it, or we don't build, uh, buildings out of it usually, but it didn't corrode. So when James says here, "Not only your silver, which tarnishes and corrodes, but your silver and gold have corroded." Not are corroding, but have corroded. The rich hearer of this is probably, you know, sitting around like Scrooge McDuck with a pile of gold coins thinking, "Ah, it looks pretty good to me." And what James is saying is, "No, no, no. No, it's corroded. It's eating away at your heart. It's lost its value because you refuse to use it, and so it sits in a pile doing nothing for no one, except serving to further your own condemnation." This is such a crazy, shocking situation that the insanity of not using your wealth, period, the insanity of sitting on your wealth in the ancient world is going to serve as a form of evidence justifying the condemnation of these wicked fools And further, the corrosion of this wealth is an indication of the corrosion of their very souls. There's something about money. I was-- When I was here a couple times before, I preached one of the wealth passages out of Ecclesiastes, and there's something about money that has a unique way of really, really wrecking us. Either we don't have it and we want it, or we have it and we don't wanna lose it, or we have it and we don't spend it wisely. It seems like there's an infinite number of ways to screw it up. And we landed last time that the gospel is good news because with the nearly infinite ways of screwing it up, we're going to screw it up. But the one way that he talks about screwing it up here is hoarding it and sitting on it and not using it Moving on into verses four and five, James moves us now to a more sort of temporal register. He starts out by talking about what wealth is and what it's doing and how it will ultimately affect the entire life and eternity of those in his targeted audience, those he's proclaiming this prophetic, uh, judgment against. But in verse four, he moves back to the behaviors that are being, uh, being engaged in to show the state of these people's souls. He says, "Behold, the wages of the laborers you, who mowed your fields, which you kept back by fraud, are crying out against you, and the cries of the harvesters have reached the ears of the Lord of Hosts. You have lived on the earth in luxury and in self-indulgence. You have fattened your hearts in a day of slaughter." James here points at the, at the behaviors that show this hoarding behavior, and he does it for a number of reasons. One, he needs to call out sin. That's part of the role of a Christian, and especially a leader or a minister in the church, is, um, to not only call out sin in the body of, of Christ, but in a, I think a very particular way, and there's all sorts of, uh, all sorts of theological controversies flying on around about Christian nationalism and other associated things. Some of it is just the spirit of the age. Um, post-COVID, there's a, a real strong sense that our government has failed us and we need to replace it with something else. But there is a, a true way, and I, I think some of those things are a little misguided, but there's a true way that the church, particularly her leaders, should be speaking to the culture around us, and yes, even to the government, to proclaim the truth of God into a wicked and godless culture. This might take the form o- of a m- minister who goes to a town hall meeting to speak out against a gambling association that's going to be forming, or a, an elder in the church or a deacon in the church who goes to speak to, uh, to the city hall or to the state legislature about the wickedness of abortion and about what we see it does to women's lives when they are fooled into thinking that this is the right thing for them. Again, the church is not the state, and the state is not the church, and we should be very careful not to cross those lines for all sorts of reasons. But we as a culture, as a Christian culture, in the United States particularly, have lost sight of our responsibility to speak truth in all circumstances to those in power So James is doing that, of course. But even more so, this is a way that he establishes for his direct audience, for the Jewish poor Christians who have been scattered in this diaspora, in this dispersion. He looks at them in a sense and says, "I see you. I see what's happening to you." And as God's representative, as his chosen voice for this message, as his inspired author, God sees you too This goes back again, the first two chapters of James serve as kind of a thesis statement and table of contents for the whole book. We get an idea of what may have been happening, the actual, uh, acts that were being engaged in, in, in chapter two verse six, he says, "You have insulted the poor. Is it not the rich who are exploiting you? Are they not the ones who are dragging you into court? Are they not the ones who are slandering the noble name of him to whom you belong?" James has in mind here a form of predatory land purchasing, where the rich were sort of sweeping up property. They were sweeping it up, and then they were charging probably exorbitant prices to those who would lease the land to try to eke out a living. Does that sound at all like any of our current context, right? When's the last time any of us have tried to buy a house and found anything reasonable? Well, a large part of that is that there are big companies that are scooping up all the land and buying all the, the developments. Now, I'm not commenting on those particular situations. I don't know those people. I don't know their hearts, and some of those things actually are doing good things for the community. But we're familiar with this idea of someone who will purchase a resource, who will then jack the price up in order to turn a profit on it. I'm not opposed to turning a profit. Y- y- yeah, it takes money to run a business, and you have to, you have to recuperate those funds if your business is going to survive. But there's a, there's a way that that can be done that is a predatory act These rich landowners were getting fat on those that they were victimizing In our, in our modern world, we tend to think of someone who is overweight as unhealthy, for good reason, right? Too much weight, and I say that with someone with a little too much padding around the middle, so no, no judgment on this, but too much weight is not healthy, right? We hear that from our doctors, that there's a healthy weight range and there's an unhealthy weight range. In the ancient world, obesity was not the concern, right? Malnutrition was the concern. And so when you see, uh, a king in the Old Testament who's, who's noted to be fat, that's not always negative. Sometimes it is, but he's noted to be fat or he's noted to be large. Even the word for glory, I'm sure you've heard this before, the word for glory in the Old Testament has to do with being heavy. So this idea of weightiness or, um, being able to eat enough to actually gain weight instead of being thin was seen as a good thing, but not when you use it as a way to victimize other people. A person who gathers wealth honestly and enjoys it, that's, that's Proverbs right there. That's the Book of Ecclesiastes in its sort of positive sense, is that we, when we accumulate wealth and we use it for God's glory, it's perfectly okay for us to also use it for our enjoyment. God wants us to enjoy the fruit of our labor. But when we accumulate wealth and use it as a way to gain power over someone and to abuse them, that is what James is railing against here And ultimately, with the audience that James is writing to, this is a form of murder. This is why he says, "You have fattened your hearts in the day of slaughter." Because a person who can't feed their family in the Old Testament or in the New Testament era was likely to see them die. There are not a ton of people in modern America that are starving to death on the streets. It's not to say it doesn't happen. It's not to say that there's not things like food insecurity or malnutrition, but there are, there are plenty of places people can go to get their basic food needs met. It was not like that-- It's not like that in most of the world now, and it certainly was not like that in the ancient world. And so a, a landowner who again refuses, we're talking about the Jewish landowners, refuses to obey the Jewish law to leave some leftovers for the poor, and instead gleans all the way to the corner so that they can turn a little bit of extra pro-profit, is not only sinning against the Old Testament law, but is committing murder in the strictest sense by refusing to preserve the life of these poor, uh, Christians who are destitute And again, James is encouraging his readers here that the Lord has not ignored their plight. We can think back to the Book of Habakkuk, where Habakkuk basically lodges a lawsuit against God, saying, "You are not paying attention. You're not doing your thing. You're not being faithful to your covenant." And God says, "Let me show you how faithful to my covenant I am. The Chaldeans are on the way." And Habakkuk is like, "Whoa, wait a second here. That's not what I had in mind." God sees the oppression of the poor. He knows when His people are targeted. He knows when children are abused or when widows are ignored. He knows when the government does something to shut down a church, or when the medical institution refuses to acknowledge your personal rights. He sees those things, and He's not ignorant, and He's not static. He's not sleeping on those things. The purpose here is to comfort the oppressed by showing that God is not ignorant of what has happened to them. Just two quick Old Testament examples that use similar language. In Genesis 4, we read of Cain and his murder of Abel, and in verse eight it says, "Cain spoke to Abel his brother, and when they were in the field, Cain rose up against his brother Abel and killed him. Then the Lord said to Cain, 'Where is Abel your brother?' He said, 'I don't know. Am I my brother's keeper?' And the Lord said, 'What have you done? The voice of your brother's blood is crying out to me from the ground.'" Numbers, uh, 35 verses 30 says, "If anyone kills a person, the murderer shall be put to death on the evidence of witnesses, but no person shall be put to death on the testimony of one witness. Moreover, you shall accept no ransom for the life of a murderer who is guilty of death, but he shall be put to death. And you shall accept no ransom from him who has fled to the city of refuge, that he may return to dwell in the land before the death of the high priest. You shall not pollute the land in which you live, for blood pollutes the land, and no atonement can be made for the land except for the blood that is shed in it, except by the blood of the one who shed it." There's a rich history in the Old Testament of language of inanimate things, land, blood, wealth, other kinds of things that give testimony to God in some way, and specifically of these inanimate, uh, impersonal things testifying to the sin of the people that dwell around them. Even Christ says, "If these people do not worship me, the rocks will cry out." Now, the rocks are not literally crying out, although it certainly would be within God's power to make the rocks sing. But Christ is not saying in that passage that the rocks are going to form mouths and begin singing Hosanna or whatever song they might have been doing. What he's saying is that the very rocks themselves give testimony to the glory and goodness of God. So even if the people around here fail to do so, the entire rest of creation is doing so, and that is what James is saying here. My dear brothers and sisters scattered in the dispersion who have nothing, and in society's eyes are nothing, some of you are facing persecution. Some of you will be killed for your faith, but God sees because the wealth that is being accumulated on the breaking of your own backs is crying out. The corrosion of that gold serves as evidence for the condemnation of those who are harming you We often want justice in the moment. I think we always want justice in the moment, don't we? I think it's a really hard discipline to say, "That person wronged me, but I'm okay letting God sort it out." That is a hard pill to swallow, but it is often the pill that we have to take. It's the medicine that God uses to further our justification, our j- our, uh, excuse me, our sanctification Paul says, you know, "Do not take vengeance. Let the Lord do that." We can trust, and this is where the comfort of this passage comes for us, brothers and sisters, we can trust that when we are wronged, that when someone has done something to us that is a violation of God's law, that that sin will be punished. Now, when we're dealing with other Christians, that sin has already been punished, and so it is not, it is not appropriate for us to hold onto that and to take vengeance. That's what the parable of the unmerciful servant is all about If I as a Christian refuse to forgive my brother and sister when they've wronged me, it's me saying that I'm a better judge of their sin and I'm a better executioner than the Lord is when he punished that sin on the cross. But that sin was not atoned for when we're talking about unbelievers. When we're talking about those who will ultimately end their earthly life and find themselves waking up in flames, that sin has not been atoned for, and so God will have his justice, and we will have our justice. We won't turn there, but in Revelation, we're familiar with the passage, I think it's chapter six, where the martyred saints are under the throne and they say, "How long, O Lord?" Well, God doesn't answer their question, but he gives them new clothes. When Job cries out and he's, he's saying, "I don't understand why this is happening. Why are you targeting me, God? Why, why are you a hunter with your arrows in my liver?" God doesn't tell him why, but he says, essentially, "I'm God and you're just going to have to trust me that this is right." We see a very similar, uh, kind of situation here when we think about when, uh, when Abraham, uh, when God tells Abraham what he's about to do to Sodom and Gomorrah, and then Abraham negotiates, apparently negotiates with God, uh, trying to secure the salvation of the city for the sake of the righteous. And we read starting in verse 20 of chapter 18, he says, "The Lord said to, to Abraham," he says, " 'Because the outcry against Sodom and Gomorrah is great and their sin is very grave, I will go down to see whether they have done altogether according to the outcry that has come to me. If not, I will know.' " God is always seeing and investigating the sin of people We're, we're teaching my son, August, the children's catechism, which is a, a great resource. Um, and one of the questions is, "Can you see God?" And the answer is, "No, but he always sees me." Now that may feel at first to some people like a little bit of a heavy-handed answer, but knowing that God sees us is not just there to correct our sin. It should do that, right? Even the secret sins we commit in the dark when, when we're not being watched by anyone else, even, even those God sees. But do you know what else He sees? He sees your pain. He sees your suffering. He sees your victories even when no one else is celebrating them. He sees your progress. He sees you, and that should be a great source of comfort Now this passage, especially verse six, can be a little bit hard to apply because although we're the targeted audience, we're not the target of the judgment oracle. So I think what we have to do, we have to, we have to think about this in light of the way that God talks about the judgment of unbelievers in other places in the scripture, and how that helps us to understand kind of what our, what our status is. If you'll take your Bibles and open to Matthew chapter 25, I think the, um, the account here of the goat and sheep judgment, uh, is instructive for us Starting in verse 31, it says, "When the Son of Man comes in his glory and the angels with him, 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 the sheep from the goats. And he will place the sheep on his right, but the goats on the left. Then the King will say 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. For I was hungry and you gave me food, I was thirsty and you gave me drink, I was a stranger and you welcomed me, I was naked and you clothed me, I was sick and you visited me, 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 a drink? When did we see you a stranger and welcome you, or naked and clothe you? And when did we see you sick or in prison and visit you?' And the King answered them, 'Truly I say to you, as you did it to one of the least of these my brothers, you did it to me.' Then he will say to those on the left, 'Depart from me for you for, uh, depart from me, you cursed, into the eternal fire prepared for the devil and his angels. For I was hungry and you gave me no food, I was thirsty and you gave me no drink, I was a stranger and you did not welcome me, I was naked and you did not clothe me, I was sick and in prison and you did not visit me.' Then they also, uh, they also will say, answer saying, 'Lord, when did we see you hungry or thirsty or a stranger or naked or sick or in prison, and not minister to you?' Then he will answer them saying, 'Truly I say to you, as 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." Now, this passage is sometimes understood as a general command to feed the poor or the sick, or to visit those in prisons, or any of the f- the sort of mercy ministry things that, that, um, are mentioned here. And those are all things that Christians should do, right? We should be engaged in, um, in mercy ministry to the poor, to those who are destitute. We should be mindful and thoughtful of those who have needs around us. What this passage is teaching, though, is not a general command to feed all people, but a specific command to care for your brothers and sisters in Christ when they have a need He doesn't say to the righteous, "You did these to everyone." He says, "Whatever you did to the least of these, my brothers, you did it to me." All of the things that are listed here, the, the six mercy ministries that are listed by Christ here, are things that persecuted Christians were suffering at the time, persecuted Jew- Jewish Christians, and that would be common experiences for, for Jewish Christians and for all persecuted Christians. Right? They're hungry. They don't have food. Our diaspora Jewish Christians don't have land to farm, and even if they're able to scrape together enough funding to lease out a farm, they're being, uh, they're being totally overwhelmed by the cost of that. The sort of homeowners association dues of these pyramid schemes that were going on in the first century, they were so exorbitant that it wasn't even subs- subsistence farming. Christians were being thrown in, uh, in prison. They didn't have enough money to replace their clothes when it wore out. They couldn't have access to clean water. We take clean water as such a, such a basic thing, and it's so easy. You just turn on the tap, or you just go to the store and you buy a bottle of $7 water. It wasn't like this in the first century. If you didn't have a well, you didn't have water, unless you had someone who cared enough to share this precious resource with you. And so what Christ is saying to, to his people, both in the immediate audience on the Sermon on the Mount, uh, and in this, the Olivet Discourse here, what he's saying to his people is when someone in the body of Christ does not have what they need, the body of Christ should step up and make sure that that is the case, that they take care of that person. And likewise, he's saying to those who are not a part of the body of Christ, "Depart from me, I never knew you." Now, the intro to this, why it sometimes is called a parable, is the sheep and the goats. We sometimes go way too far into the arena of comparing the behavior of sheeps with the behavior of the people here, right? Sheep are nice, they're affable, they listen to you. In reality, from what I understand, sheep are pretty dumb and can be very stubborn, right? And then we, we read and we go, "Goats are stubborn, they're rebellious, they're not really good for anything." Well, there's a reason people have goats on farms. They, they can be stubborn, right? They can be destructive, but they also serve a purpose. So the point here is not that sheep are good and goats are bad. The point is that sheep are not goats and goats are not sheep. And, uh, another point that comes with this is sheep don't become goats by behaving like goats, and goats don't become sheep by acting like sheep. I have some friends that will tell you they have very affectionate, friendly, lovable goats, right? I'd, I would... If I could get my kids one of those little pygmy goats that everybody loves, I would do that, 'cause they can be very kind, very sweet, and they're very smart. But they're not sheep. And if you read this passage carefully, this fact that those who are taken to the right are, are in fact taken to the right is not because they fed the poor. It's not because they ministered to Christ by feeding the least of these. They did those things because they were part of the kingdom 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." The sheep on the right were always going to be the sheep on the right. They were predestined according to the counsel of God's will before all time to live and walk in good works. That's just Ephesians 2 there. That's also just James 2 there. You have faith, I will show you my faith by my works. This is evidence language, loved ones Likewise, the ones who are told to depart into eternal darkness were also predestined not to inherit this kingdom. No kingdom was prepared for them before the foundation of the world. They have no inheritance. They have nothing. They will end up in the state that they are trying to impose on these poor Jewish Christians. They will end up in the state that they may be trying to impose on some of us in this room And for the final verse here in, in chapter five, in verse six here, there's a lot of discussion and debate in the commentaries about who the identity of this righteous one is. It says, "You've condemned and murdered the righteous person, he does not resist you." Now, some commentators will take the fact that this is the singular righteous person, that he has been murdered and h- was condemned, and will take this as a reference to Christ. And that would, would make good sense, right? The Jewish, the wealthy Jewish landowners, the wealthy Jews in Jerusalem who per- who persecuted and cast out, um, the Christians, they were in the same group of people who condemned and murdered Jesus And at least at the time of writing this, and in many ways in our own day, God is not necessarily resisting them. He's allowing them to store up judgment for the coming day of wrath There are others who will take this as sort of the hypothetical singular, right? The righteous one or the righteous person is this, uh, representative hypothetical person that represents all of the persecuted Christians. And so it's more like saying, um, to the, the wealthy landowners who are persecuting Christians, "You have condemned and murdered the Christians, the righteous people, and we do not resist you." Now, at the end of the day, it's, it's always good to have good, sober, well-intentioned, text-based debates about what the Bible means. We can and we should try to convince others, uh, when we think they're wrong about what the scripture means. So that's not what I'm saying here. But in many ways, which of those two perspectives it actually is doesn't change the interpretation of this passage. Like we read in Matthew 25, like we read in Acts 9 when Christ comes and confronts Saul, what you do to God's people, you are doing to Christ himself. What you do to the body, you have done to the head. It's a little bit weird to say that when I stub my toe, I injure my head, but that's true, right? I don't injure my toe as though it's some separate piece. It's not like I'm a Lego man where I can just swap out a hand that gets cracked and put it back on. When I injure my toe, I injure myself. My whole body is injured even though it's specific to a part of my body. When you-- when someone persecutes you, when they, uh, try to extort your wealth, your funds, when they try to harm your body, when they try to take away your children, all things that are happening not just out there in the world, but in our country, even in our own region. When they try to tell you that because you don't wanna play a basketball game, that you can't play sports at all. When a city taxes a portion of a church's property because they don't think it's being used for religious purposes, they are doing that to Jesus Christ himself, and God will not be mocked This should call us both to faithfulness and to encouragement How people treat Christ or how people treat Christ's people, including how we trust, tr- uh, treat Christ's people, shows us what we think about Christ. The people who take care of the church do so because they love God, and they do it out of a regenerated heart that already loves God. And the people who hate the church do it because they hate Christ, and they do it out of their wickedness and out of their wicked heart This brings us back again to the thesis statement of James. "Count it all joy, my brothers, when you meet trials of various kinds, for you know that the testing of your faith produces steadfastness. And let steadfastness have its full effect, that you may be perfect and complete, lacking in nothing." And then he says later in that, uh, first chapter in verse nine, "Let the lowly brother boast in his exaltation, and the rich in his humiliation, because like the flower of the grass, he will pass away. For the sun rises with its scorching heat and withers the grass; its flower fails, and its beauty perishes. So also will the rich man fade away in the midst of his pursuits. Blessed is the man who remains steadfast under trial, for when he has stood the test he will receive the crown of life, which God has promised to those who love him." Now, you're all coming up to the end of James here. Um, we probably have two, two more sermons, I would guess, and the rest of this chapter is reinforcing this. It's unpacking for the immediate audience and therefore for us, it's unpacking that although the rich have their punishment coming to them, that likewise our consolation, our comfort from Christ is also coming to us. He closes the whole letter out, he returns to his thesis statement to say, "I'm not going to pretend that the trials you're going through are joyful, but you can count it all joy." You can reckon it, you can impute it as joy, my brothers and sisters. You can put it in the joy column instead of the t- the pain column, right? We had discussion about the beautiful word imputation in the announcements and scripture reading in the beginning here Imputation is a, is an accounting term. And when we count it all joy, we're taking what should be a red line in the, in the loss ledger, right? We're taking what should be an expense, and we're able to move it to the profit. We're able to move it to the positive side, not because it didn't hurt and not because we wanted it to happen, but because our God is good enough to not rob us of the chance to be sanctified When we are oppressed and opposed, those who are oppressing and oppose us mean it for evil, just like Joseph's brothers, uh, and Pharaoh, and all sorts of wicked men in, in the Old Testament and in our own world. Pilate, Herod, you mean, you name it in the Bible, this applies. They meant their wicked acts for wicked things, but God, rich in mercy, works all things for the good of those who love Him and are called according to His purpose. And what is that purpose? That we might be transformed into the image of Christ so that Christ may be glorified and He may be the firstborn among many brothers. When we face trials and suffering of every kind, it leads us to our sanctification and to our ultimate glorification. We do not earn those things. We don't sanctify ourselves any more than we justify ourselves, or that any more than we will glorify ourselves or will raise ourselves from the dead. That is all God's work from start to finish. But God does use these things that He brings us through as a way to bring about that work It's like he bends us over the hammer, over the anvil of trials, and he hammers us until we become a sharp sword in the hand of, in his hand. Or he polishes us with a rough cloth until we become a smooth, beautiful gem, right? Think of any number of refining things that need to be done. It always involves, if the thing was, uh, was a person, it always involves something that would hurt a little bit. It always involves a little bit of damage to wear away the impurities. Our sanctification and our glorification is no different than that. He uses adversity. He uses the wicked actions and intentions of, of evil men and women. He uses those things to glorify us. So although we should never, uh, we should never seek those things, right? You don't have to go and make yourself the soft target to the wicked people. It's okay to keep your head down. There's nothing wrong with that. The Jewish Christians were probably doing their best to keep their heads down most of the time, and that's fine. There's not any words in scripture about being a coward if you don't, if you don't put a target on your back. But your target is gonna get there eventually, and that's not a bad thing. We can welcome that. We can count it as joy because of who God is and what he's done. The supreme act of suffering, the supreme act of, of evil happened to the only innocent person there ever was, and it happened to him for us.  this episode is available below.

What does Jewish law say about abortion, assisted dying, life support, patient autonomy, mental health, cosmetic surgery, and artificial intelligence in medicine?Rabbi Daniel Levine sits down with Rabbi Jason Weiner, a leading authority on Jewish medical ethics and healthcare chaplaincy, for a nuanced conversation about some of the most difficult decisions patients, families, physicians, and rabbis confront.They discuss when Judaism requires doctors to prolong life—and when it permits a natural death—along with religious refusals of treatment, physician-assisted suicide, the cost of extraordinary medical care, mental illness, abortion under Jewish law, cosmetic surgery, cremation, suicide, and the emerging halakhic challenges posed by ambient AI in hospitals.Rabbi Weiner also introduces his new book, Bedside Halacha, a practical guide for observant Jewish healthcare professionals navigating Shabbat, end-of-life care, medical technology, and conflicts between professional responsibilities and religious commitments.This episode offers a thoughtful exploration of the relationship between halakha, medicine, ethics, human dignity, religious freedom, and the realities of modern healthcare.Chapters00:00 Introduction01:08 Is there a broader Jewish medical ethic?03:36 Applying Jewish ethics to non-Jewish patients05:57 Refusing lifesaving treatment for religious reasons10:10 Patient autonomy and its limits12:53 Autonomy, suffering, and end-of-life care in Jewish law15:18 When does prolonging life become prolonging death?17:03 Chronic illness and defining a terminal patient18:23 Physician-assisted suicide and praying for death19:55 Withholding treatment versus hastening death22:19 Artificial nutrition, hydration, and life support23:48 Must Jews spend everything to save a life?26:51 Mental illness in Jewish law29:32 What does Judaism actually say about abortion?31:39 Rabbi Weiner's practical approach to abortion34:04 Why Jewish law can be morally conservative but politically pro-choice36:03 The Orthodox Jewish response to abortion bans37:01 Is cosmetic surgery permitted under Jewish law?39:14 Nose jobs, tattoos, and Ethiopian Jewish communities41:38 How real patients complicate theoretical halakha42:56 Compassion for those who violate Jewish law44:37 Suicide, cremation, and changing rabbinic responses45:55 Rabbi Jason Weiner's new book, Bedside Halacha47:42 How ambient AI creates new Shabbat questions48:38 ConclusionLearn more about Rabbi Jason Weiner's work and Bedside Halacha through Kodesh Press. Or his website rabbiweiner.com or his instagram rabbi_jwSubscribe for more conversations about Judaism, Jewish law, Israel, ethics, religion, and contemporary Jewish life.#JewishMedicalEthics #jewishlaw #halachah #medicalethics #abortiondebate #endoflifecare #assisteddying #artificialintelligence #judaism #RabbiJasonWeiner #BedsideHalacha #healthcareethics

The Forgiveness You're Withholding Is Costing You More Than You Think You've accepted Christ's forgiveness… but have you actually forgiven yourself?Because you can say you believe in grace while still punishing yourself for who you used to be, what you did, how far you fell, or how many times you've started over.And that unforgiveness doesn't stay buried.It shows up as shame.It shows up as self-sabotage.It shows up in the way you quit after one bad day.It shows up in the way you believe you have to “earn” your way back.And sometimes, it's the very thing keeping you stuck in the cycle you keep asking God to help you break.In this episode, we're talking about the hidden cost of refusing to extend yourself the same grace you so freely offer everyone else—and how shame may be affecting your consistency, discipline, health, and relationship with God more than you realize.Jesus didn't forgive you so you could spend the rest of your life sentencing yourself.Maybe the next step forward isn't trying harder.Maybe it's finally laying down what Jesus already paid for. The Forgiveness You're Withholding Is Costing You More Than You ThinkJoin LWG Workout APP: JOIN LWG APP: Here is my app where we will track our progress together, workout together with simple dumbbell workouts, become more disciplined in daily “holy habits”, grow in our nutritional knowledge & needs, & be encouraged by faith based motivation: CLICK HERE

Text us your questions or topics for the show! We got you!Is Withholding Intimacy Abuse In Marriage?Your wife keeps saying no—and somewhere online you read that makes it abuse. Before you run with that, there's a line most people get completely wrong.In Ep461 of The 'NEW' Marriage, Cass and Kathryn Morrow take a controversial listener question head-on: is withholding intimacy abuse in marriage—and what actually counts as "withholding"?Core reframe: not having sex is NOT the same as withholding, and saying no is NOT withholding. Most women who aren't having sex aren't punishing anyone—they are simply disconnected. Withholding requires a conscious, malicious intent to punish.Cass and Kathryn break down the entitlement trap behind the word "withholding," examine when emotional withdrawal and the cold shoulder cross into manipulation or abuse, and share how to stop diagnosing your spouse so you can actually rebuild intimacy.

Minnesota State Senator Rob Kupec joins Afternoons Live with Tyler Axness to discuss the decision by the Trump administration to withhold federal Medicaid money from the state of Minnesota.See omnystudio.com/listener for privacy information.

Ryan and Dana discuss questions surrounding the Pentagon's decision not to disclose the number of U.S. troops injured during recent attacks.

Ryan and Dana discuss questions surrounding the Pentagon's decision not to disclose the number of U.S. troops injured during recent attacks.See omnystudio.com/listener for privacy information.

New Mexico Attorney General Raúl Torrez is accusing the Justice Department of obstructing the state's reopened criminal investigation into Jeffrey Epstein's Zorro Ranch by refusing to provide complete, unredacted federal files. Torrez says the withheld material contains the names of survivors, witnesses, suspected co-conspirators and other people considered essential to determining what happened at the property south of Santa Fe. New Mexico requested the records in February 2026, when the state reopened an investigation that had originally been closed in 2019 at the request of federal prosecutors in New York. In a June 30 letter to Acting Deputy Attorney General Todd Blanche, Torrez complained that the state had waited roughly 130 days without receiving the information investigators needed.The Justice Department disputes the accusation, saying it responded to New Mexico in June and remains willing to assist with the Zorro Ranch investigation or pursue any federal crimes uncovered by state authorities. Torrez, however, argues that the delay is especially damaging because investigators are already confronting the loss or deterioration of evidence, the passage of decades since the alleged crimes and complicated questions about jurisdiction. The ranch was sold in 2023, making the preservation and recovery of physical evidence even more difficult. Nearly five months after reopening the case, Torrez has announced no major findings, but his criticism makes clear that New Mexico officials believe federal secrecy is preventing them from identifying potential victims, witnesses and accomplices connected to Epstein's activities at the ranch.to contact me:bobbycapucci@protonmail.comsource:New Mexico attorney general says DOJ is withholding 'critical' information related to Epstein's Zorro Ranch

New Mexico Attorney General Raúl Torrez is accusing the Justice Department of obstructing the state's reopened criminal investigation into Jeffrey Epstein's Zorro Ranch by refusing to provide complete, unredacted federal files. Torrez says the withheld material contains the names of survivors, witnesses, suspected co-conspirators and other people considered essential to determining what happened at the property south of Santa Fe. New Mexico requested the records in February 2026, when the state reopened an investigation that had originally been closed in 2019 at the request of federal prosecutors in New York. In a June 30 letter to Acting Deputy Attorney General Todd Blanche, Torrez complained that the state had waited roughly 130 days without receiving the information investigators needed.The Justice Department disputes the accusation, saying it responded to New Mexico in June and remains willing to assist with the Zorro Ranch investigation or pursue any federal crimes uncovered by state authorities. Torrez, however, argues that the delay is especially damaging because investigators are already confronting the loss or deterioration of evidence, the passage of decades since the alleged crimes and complicated questions about jurisdiction. The ranch was sold in 2023, making the preservation and recovery of physical evidence even more difficult. Nearly five months after reopening the case, Torrez has announced no major findings, but his criticism makes clear that New Mexico officials believe federal secrecy is preventing them from identifying potential victims, witnesses and accomplices connected to Epstein's activities at the ranch.to contact me:bobbycapucci@protonmail.comsource:New Mexico attorney general says DOJ is withholding 'critical' information related to Epstein's Zorro RanchBecome a supporter of this podcast: https://www.spreaker.com/podcast/the-epstein-chronicles--5003294/support.

En este episodio analizamos una de las noticias de inmigración que más ha generado preocupación en la comunidad: la muerte de Lorenzo Salgado Araujo durante un operativo de ICE en Houston. Conversamos sobre lo que se conoce hasta ahora, la importancia de una investigación independiente y las lecciones que toda persona inmigrante puede aplicar para proteger sus derechos durante un encuentro con las autoridades. En este episodio hablamos de:  La muerte de Lorenzo Salgado Araujo en Houston y las distintas versiones de lo ocurrido.  Qué hacer si un vehículo de las autoridades intenta detenerte.  Derechos constitucionales durante un encuentro con ICE o la policía.  Cuándo ejercer el derecho a guardar silencio.  Arrestos en cortes de inmigración y los cambios recientes en estos procedimientos.  Audiencias de inmigración adelantadas y cómo prepararse.  Permisos de trabajo, residencia, entrevistas migratorias y tiempos de procesamiento.  Preguntas frecuentes sobre asilo afirmativo, asilo defensivo, VAWA, Visa U, Withholding of Removal, protección CAT, salida voluntaria y apelaciones.  La importancia de prepararse correctamente para entrevistas y comparecencias en corte.  Comentarios sobre la situación humanitaria en Venezuela y el debate sobre el TPS. La información compartida en este episodio es de carácter general y no sustituye una consulta legal individual. Si tu caso tiene circunstancias particulares, busca asesoría legal con un abogado de inmigración. Gracias por acompañarnos. Comparte este episodio con familiares y amigos para que más personas conozcan sus derechos y se mantengan informadas. Capítulos00:00 – Bienvenida e introducción 01:11 – Noticias principales del día 02:13 – Caso de Lorenzo Salgado Araujo en Houston 09:06 – Qué podemos aprender de este caso 11:21 – Cómo actuar durante un encuentro con ICE o la policía 15:36 – Derechos constitucionales y derecho a guardar silencio 17:26 – Comunicación no verbal y recomendaciones prácticas 19:46 – Reflexión sobre responsabilidad y seguridad de todos 21:55 – Inicio de preguntas y respuestas 24:35 – Arrestos en cortes de inmigración y cambios recientes 26:39 – Permisos de trabajo, entrevistas y procesos de residencia 31:02 – Salida voluntaria, asilo y Withholding of Removal 39:49 – Asilo afirmativo, detenciones y fianzas 50:51 – Peticiones familiares y tiempos de espera 59:30 – Cortes adelantadas y cómo prepararse 01:10:25 – Cierre del programa y despedida  Contenido informativo general; no sustituye asesoría legal individual. 

Trump v. Barbara, et al., No. 25-365 (U.S. June 30, 2026)birthright citizenship; history; Second Founding Sosnava Rodriguez, et al. v. Mullin, et al., No. 26-50183 (5th Cir. July 2, 2026)procedural and substantive due; right to a bond hearing after 90 days; Mathews; fundamental liberty interest for noncitizens; EWI detention; mandatory detention Matter of T-D-E-, 29 I&N Dec. 732 (BIA 2026)credibility; clear error; failure to disclose military service in DS-160; fraud to enter U.S.; corroboration; prior false testimony; Burkina FasoMatter of Vizcaino Aybar, 29 I&N Dec. 736 (BIA 2026)bond; venue; jurisdiction Riley v. Blanche, No. 22-1609 (4th Cir. July 2, 2026)withholding-only review; jurisdiction; claims processing rule; 30-day petition for review deadline; FARO; final order of removal; clear error; BIA fact finding; BIA stating standard but not applying it Rivera-Mendoza, et. al v. Blanche, No. 21-70107 (9th Cir. June 25, 2026)child endangerment; statutory interpretation; Congressional intent; Cal. Pen. Code § 273a(a); Or. Rev. Stat. § 163.545(1); crime of child abuse, child neglect, or child abandonment; INA § 237(a)(2)(E)(i); Loper Bright; criminal negligence mens rea; actus reas; dictionaries; general intent crimes  Morris v. Blanche, No. 25-3084 (6th Cir. June 25, 2026)firearms offense; motion to reopen; motion to reconsider; ineffective assistance of counsel; jurisdiction as a sword; concessions of counsel; strict Lozada compliance; proof of mailing Santillan Quiroz v. Mullin, No. 26-6019 (10th Cir. June 30, 2026)no mandatory detention of EWIs; Hurtado; seeking admission; INA § 235(a)(2)(B); § 236(a); § 236(c); Laken Riley Act; applicant for admission entry; canon of constitutional avoidance; plain text; statutory interpretation; longstanding agency interpretation; legislative history; use of the word “otherwise”; cannot against surplusage; due process rights of noncitizensKurzban Kurzban Tetzeli and Pratt P.A.Immigration, serious injury, and business lawyers serving clients in Florida, California, and all over the world for over 40 years.eimmigration"Immigration law software you'll love to use."get.eimmigration.com/IRP Gonzales & Gonzales Immigration BondsP: (833) 409-9200immigrationbond.com Stafi"Remote staffing solutions for businesses of all sizes"Click me!Want to become a patron?Click here to check out our Patreon Page!CONTACT INFORMATION:Email: kgregg@kktplaw.comFacebook: @immigrationreviewInstagram: @immigrationreviewTwitter: @immreviewAbout your hostCase notesRecent criminal-immigration article (p.18)Featured in San Diego VoyagerSupport the show

When is it appropriate to refuse someone Communion? Has Bishop Frank ever fired a priest? What do we know about the Marian apparition "Our Lady of America"? What would you say to God, in 10 or fewer words, to explain why you should go to Heaven? How about the Connecticut teacher who was removed from the classroom for displaying a cross? These are just some of the excellent listener questions that Bishop Caggiano answers on Let Me Be Frank. Tune in and enjoy! Pax Christi, Steve Lee The other guy on Let Me Be Frank Notes Email List  Support Veritas Other Veritas Shows The Tangent (Podbean) (Apple) (Spotify)  Let Me Be Frank with Bishop Frank Caggiano (Podbean) (Apple) (Spotify) The Frontline With Joe & Joe (Podbean) (Apple) (Spotify) White Collars (Podbean) (Apple) (Spotify)  Restless Catholic Young Adults: (Podbean) (Apple) (Spotify)   Daily Gospel Reflections (Podbean) (Apple) (Spotify)   

Gluttony Dr. Eric J. Gilchrest | June 21, 2026 Check out the weekly sermon here or on our SRBC podcast on Apple Podcast and Spotify. While you're at it, check us out on Facebook and Instagram too. Like what you hear? We'd love to know.At South Run, we read every message personally. Whether you have a question, want to share how God is moving in your life, or are thinking about visiting in person, this is the place to start. If you click the link below, Pastor Eric will personally reach out to you. Listening online? Let us know. Sermon Transcript The Good Samaritan and the Age of Life: Love, Eternal Life, and the Narrow Road of Luke 10 — Sermon TranscriptSouth Run Baptist Church | Springfield, VARev. Dr. Eric GilchrestLuke 10:25–37June 14, 2026 This is a full sermon transcript from South Run Baptist Church in Springfield, Virginia. In this message, Rev. Dr. Eric Gilchrest preaches on the Parable of the Good Samaritan from Luke 10:25–37. This sermon is part of the ongoing "The Jesus Way" transformation series and addresses what eternal life actually means in the original Greek, why love and life are inseparable in Jesus' teaching, and how the Good Samaritan parable reveals that walking the narrow road means active, costly, others-centered love. Opening Prayer: A Church on MissionHeavenly Father, we come today offering you thanksgiving for Ian and for Emma, the great work that they're doing at GW, but also for this church and for the work that those who are in these walls do for those who are outside of these walls. We, Lord, desire to be a church on mission, and we need to keep that front and center. And so, Lord, plant it in each of our hearts that as we go where we go throughout the week on Monday and Thursday and random points on a Saturday afternoon, that we be reminded that we bear your image, we bring your word to the world, and we make new disciples. And so, God, we pray all of this in Christ's holy name. Amen. Where We Are in The Jesus Way SeriesWe are in a series on two ways, right? There is the narrow way that leads to abundant life, and this morning we are talking about that way, and the way that Jesus teaches us to walk — a way that leads to abundance and to life eternal. And then the other way we'll get back to next week, and that's the broad way. It's the easy way, frankly, and it's the way that leads to death and destruction. On Father's Day next week, we will cover the lovely topic of gluttony, so you definitely won't want to miss that, dads. You're welcome. For today, though, we are in a parable that you are probably familiar with. Whether you've been around the church much or not, you definitely know what a Good Samaritan is. We even have like Good Samaritan laws, right? Well, I want to dive down deep, and I'll say this whole framing for me — the whole like two ways, the life, death — has become clarifying, we'll say, in ways that I've not anticipated and I have quite enjoyed as we've gone throughout this series. And I almost think of it as like this lens that I take and then I put it over top of the scripture that we're reading and then I kind of see what pops out, like what's new. And so here we are in a very familiar passage and it is, well, it came as a little bit of a surprise to me, exactly how Jesus frames this. So I hope you have a Bible with you. If you don't, go ahead and grab the one that's in front of you — we definitely want to turn to Luke 10 together. Luke 10:25–28: A Lawyer Asks About Eternal LifeSo again, Luke chapter 10, starting in verse 25. It starts this way as you're turning there. "Behold, a lawyer stood up to put him to the test." Here we have lawyers doing what lawyers do, right? A lawyer, though, you should know in this day and age is not what you're thinking of as a lawyer. He does not work for the IRS. He does not do like tax law or something like this. He is a lawyer of the Torah, the Jewish law, right? And so this is a man who knows his law well, but very specifically the first five books of our Bible. And this is going to become important because Jesus is going to say to him, like, what does the law say? Like, what does our Bible say, the one you and I share together, right? And so this lawyer, he has spent lots of time in the law, as we'll see, as good lawyers often do. They know the law in order to kind of skirt through it, and he's trying to do this in this passage, but he actually knows what he's talking about. So the passage goes on, and he says, "Teacher" — rabbi, this is Jesus here, our rabbi, the one we should be listening to and following — "what shall I do to inherit eternal life?" And as I'm pulling that lens, remember, and I'm putting it on and I see this phrase, eternal life, I think to myself, well, here it is. This is part of what we're trying to do for this season of our church history — looking at ways that lead to life and ways that lead to death. And here Jesus is being asked like the exact question I'm asking you and I'm trying to get us all talking about, and that I think is of utmost importance. We might even say a matter of life and death. And he says, what must I do to inherit eternal life? Now, if you were asked this question, if somebody on the street came to you, it's worth asking, like, what would you say? How would you answer that question? What "Eternal Life" Actually Means in the Greek: The Age of Life vs. The Age of Death Backing up just a minute, this phrase eternal life needs just a little bit of clarification. The word for eternal here is not exactly the platonic, like, eternal sense that you and I often use it. Now, it might mean that to a degree, but only in like a secondary sense. It actually comes from a Greek word, eon — or the English version is eon. Eon is an age, right? There's one eon, and then there's the next eon, there's one age, and then there's the next age. And he's asking him, well, how do I get myself into the age of life? It's important that you know that there is an age of death — or as Paul calls it, the evil age, right? This age actually is that, right? It's the age that ultimately we all know is hovered over by these two things of sin and death and evil, and it lurks about, and none of us get out of here alive, right? That's why this age is the age of death. And this is why the Bible speaks to this matter over and over and over again. And this is the final enemy, death. And so the man is asking a very good question, which is, how do we make it out of the age of death and then make it into the age of life? And he has in mind — he thinks like a good first century Jew — and I need you to think this way for a second so that we can maybe make it a little more complicated. His timeline goes like this. There's the age in which we live, the age of death. There's then an ending to that, and there is a resurrection that happens of all people, good and bad. And then there's a judgment that happens, and the people are either judged good or bad. And then there is the age of life. That might be how you're thinking of things right now, in fact. But here's the important wrinkle. A resurrection has already happened. A resurrection has already happened. And so when Jesus is resurrected, the timeline gets shoved into the present. And then also, with that happening, there is a real sense in which judgment has also happened, and yet is also going to happen. It's a both-and. And Paul, if we had time, he gives us both of these. But the point is actually this — what Jesus does is he drags eternal life and he puts it smack dab into this life. And this life is where eternal life begins. And he'll say things like, "the kingdom of God is in your midst, is among you." He's referring to himself. He's saying, through me starts this eternal life. It's here and it's now. And so when Jesus is being asked this question — what must I do to enter into this age of life? — he doesn't say it out loud, but he is saying, well, it starts right now. It's not something we're pushing off to the future. We don't just kind of do all the right things now and then punch a ticket and then we get into the thing. No, you're in it right now. Jesus Tosses the Question Back: How Do You Read the Law?And so he says to this lawyer — well, he refuses to answer his question, actually. What does he do? He tosses it right back to him. And he says to him, well, you tell me, you lawyer, you know the law. What's written in the law and how do you read it? I actually love that last question — the "how do you read it" — that is so important. I don't have time to dig down deep here, but just know that we should all be asking, like, how do we read this scripture? Like, how do you read it? We all read it slightly differently, but Jesus wants to teach us how we read our scripture. And so the man says, "You shall love the Lord your God with all your heart and with all your soul and with all your strength and with all your mind, and your neighbor as yourself." And Jesus, maybe to his shock, certainly to my shock, says, wow, you're correct. You got it right. Like, that is the answer. And in fact, in the other Gospels, Jesus is the one to say these things. Who knows? Maybe this lawyer got it from Jesus. And he says, you're supposed to love God. And by the way, all of those categories — that just simply means your whole being, everything you are. You're just supposed to love God with like every last ounce of who you are. And then love your neighbor as yourself. And this is the simplification of all things. It's the simplification of the law, the scriptures, what God is trying to do with the world. It is just love, right? Love God, love your neighbor. Now, I'd add this. When we talk about loving our neighbor, the Bible breaks down for us to love God with our souls and our minds and our strength and all these various aspects of who we are. And I would say, well, that's just a description of how to love. And we should do the same with the people in our lives. We should love them in similar kinds of ways, with our whole being. "He said to him, you have answered correctly. Do this and you will live." Again, there's our word — life, right? Well, how do we live a life? And how do we do it right? And how do we stay on that narrow path? He says, well, do this. The guy gets it. "Who Is My Neighbor?" — The Question Jesus Refuses to Answer DirectlyAnd if we stopped there, we would feel really good about this passage and it'd all be done. But the man, remember, he's a lawyer and he knows his law. And the job of the lawyer is to get around the law and to kind of sneak through it. And so he says the follow-up. He wants to justify himself and says to Jesus, well, excuse me, who is my neighbor? Jesus does not answer this question. I'll just go ahead and say that very clearly here. Jesus does not answer who the neighbor is. He pulls up the example of somebody being a good neighbor — that is the Samaritan — treats the robbed man that we're going to meet here as the neighbor, but the Samaritan is not actually technically the neighbor here. He's the one who's doing it right, who is loving his neighbor well. All of this explodes the boxes that this lawyer no doubt has, and it should explode ours too. And I can't go into exactly what a Samaritan is, but I assure you, the lawyer is thinking the Samaritan is not one of us. Whoever the "us" is for you — not one of us. He's over there. He's one of them. And Jesus is saying, well, look at the them. Whoever your "them" is, they're doing it right. They're the one who's loving well. And it should cause us to stop in our tracks and to ask, well, if they're able to love well, and they're finding what Jesus is calling eternal life or abundant life in this life that's leading to this eternal life, well, maybe I've got some work to do. Jesus replies to the question that the lawyer asks. He doesn't answer it. He, of course, does what Jesus does, which is to either ask a question — which is what he did the first time — or to tell a story, which is what he does this time. Luke 10:30–32: The Priest and the Levite Pass ByAnd so he says, "A man was going down from Jerusalem to Jericho, and he fell among robbers who stripped him and beat him and departed, leaving him half dead. Now by chance, there was a priest going down the road, and when he saw him, he passed by on the other side. Well then likewise, a Levite came to the place, saw him, passed by on the other side." I assure you, the Levite knows the law too, right? And the priest, well, he knows the law too. And Jesus is saying, do the priest or the Levite do the law? That is, do they love their neighbor? And the answer is very clearly no, right? They do not. Luke 10:33–35: The Samaritan and the Meaning of CompassionNow the Samaritan, whether or not he knows the law is actually not exactly clear, and in some ways not even to the point. The Samaritan does the law. He does the thing that should be done here, which is he sees the man half dead, and he goes to help him. I would stop here for just one minute and point out this word to you — compassion, at the end of verse 33. Compassion. This word shows up only three times in your gospel of Luke. It shows up in the following ways. The widow of Nain — Jesus encounters this woman who already is a widow. She's lost her husband. She then loses her son in the story that is being told. And Jesus looks at this woman who has lost her husband and her son, and he has compassion. Which is to say, the word itself means like his insides are like turning outside, and he's like physically in pain watching this woman and is feeling her pain, right? It also shows up in the passage we're going to talk about next week as you join us for gluttony, which is the story of the prodigal son, actually. When the prodigal son returns home from his gluttonous encounters, the father is there and he looks at him from afar and he has compassion on him. His insides are turned outside. And then here, the Samaritan — he looks at this man and he has compassion on him. I would say if we are going to love at all, we need compassion. If we are going to love our neighbor as ourselves, it is going to require us to put ourselves into the very shoes of the neighbor, to walk the mile with them, to see ourselves as the dead man on the side of the road who needs help, and to ask the question, if I were that dead man, what would I want this priest to do for me? If I were that dead man, what should that Levite do? I'm crying out for him, and he walks right on by. That is not keeping the law. But the Samaritan — the Samaritan sees him and is able to put himself into his place and to see the position that he's in, which is helpless, and he has the ability to do something, and he does. Interestingly, this idea of love is then here for the next few verses explained not as a feeling the Samaritan has — because we all have the feeling when we see something bad happen, and we're like, oh, that's awful, oh man, I feel so bad for this person — love requires action. It requires actually doing something, which is precisely what the Samaritan does in the verses that follow. In verse 34, "He went to him, to the man dying on the side of the road, and he bound up his wounds, he poured on oil and wine to heal them, and then he set him on his own animal, and he brought him to an inn, and he took care of him." This doesn't even account for the fact that he took time out of his own, no doubt, busy schedule to stop and to help this man and to assist him to a place. And he probably missed a really important meeting. And I'm sure some friends and some family were probably upset with the Samaritan who was supposed to be home for dinner. And he missed the kid's soccer game. But he did this very important thing that was in front of him. But it doesn't even stop there. "The next day, he took out two denarii. And he gave it to the innkeeper. And he said, take care of him. And if you spend more, keep track of that, because I will repay you when I come back." This is a man who loves in a way that goes above and beyond, and it is active. It's not just a man who walks and says, oh, there's a person that is almost dead over here, and that's tragic, as he keeps walking on by. This is the kind of love that God is calling us into as well, and this is the narrow road that leads to life. You might understand why now it's a narrow road, because it's difficult to walk. It's the road less traveled. It's the one that requires something of you. "Go and Do Likewise": Love and Life Are InseparableAnd then Jesus finishes up. He says, "Which of these three do you think proved to be a neighbor to the man who fell among the robbers?" And the lawyer has to confess, well, I guess it's the one who showed mercy. And then Jesus says again, well, you got it right. "Go and do likewise." Go and do likewise. When I think about this passage and this idea that we are to walk down this narrow road that leads to life — life and love, in my mind, are almost like one in the same. They all come together, these two come together in ways that are almost impossible to pull apart as you dig down deeper and deeper and deeper into what a full life is. I was trying to wrestle with the question, why does this road lead to life? Like, why does loving someone lead to life? And here's what I think Jesus is doing. Remember, Jesus has pulled eternal life into this life. The very one that you're in now, listening to me speak. And love in this life, this eternal life we're hopefully, prayerfully in — it is the substance of it all. Love is the design of humanity. It is what we were made for. In Eden, when we were created, we were created to love God. And then it was not good for man to be alone. So he creates Eve, and we were meant to love one another. And then he looks at the first couple and he says, multiply, make more of you, and then love them too. And this is what it's all for and all about. The God who made us is in himself self-giving love — Father, Son, and Holy Spirit. If the Trinity means one thing, it means pouring out love one to the other to the other. And we are made in that kind of image, which means the great commandment — love God and love neighbor — this is not a rule that gets bolted onto the side of life, as if it's like some sort of external hope that you might do this at some point. It is the manufacturer's description of how this whole thing runs. Withholding love doesn't keep you safe, and spending love doesn't drain your life. Jesus, in fact, says, do these things and you will have life. Jesus Is the Good Samaritan: He Crosses the Road to Find Us Half DeadWe see this love most clearly in the person of Jesus. When he pours himself out on the cross, he redeems us. He snatches us out of death and delivers us into an age of life, eternal life. If Jesus has done this for me, well, then he must love me, right? And if Jesus has done this for you — and he has — then he must love you. But Jesus has loved the whole world and God has sent his son that we all might have eternal life, that we all might be entered into the age of life. And why love? Because God loves you, and he wants us to love one another and to love him as we were intended to do. Communion: The Table as the Place Where Love and Life MeetAs we come to the table this morning, it is important that we recognize that this two-fold command of love — to love God and love our neighbor — it is kind of one thing. I would suggest to you that when God says to us that we are to love him, what he does not mean is that we have like a really nice worship service together and I have all the feels and it's just me and God and I'm loving every minute of it. And I don't even think he means like, well, I love God and therefore I pray every day and I love God and I'm reading my Bible every day. These are all very good things and they actually do lead you to God. So don't misunderstand me. But what I think he means is he pairs that with love your neighbor, because that is the ultimate understanding of whether or not you love God well. Because every person in this room around you right now and every person you've ever met in your life is bearing the image of God. And if you can't love them well, it is worth asking whether you're loving God. And so this morning as we come to the table, we are reminded that Jesus has poured himself out for us. He has shown us what love looks like. He literally puts his hands on the cross like this, and he opens himself up for humanity. And he takes the penalty that was due to us, and he offers us a way to God. I find Jesus directly in the parable of the Good Samaritan. In fact, many interpreters have. It turns out he's not the priest, he's not the Levite, he is the Samaritan, though. He is the outsider, the despised one, yet the one who actually does the law of love. And he comes to our roads where we are lying half dead and he has compassion on us. He looks at us in our estate and he is moved. His insides turn outside. He says, I want something better for this child of mine. I want them to live a full life now, and eternal life forever. This is what I want for them. And so what does he do? He binds up our wounds. He pours the oil and the wine on them. He pays the price. And he promises he will come back to pay the rest of it. And this is what the table is. On the night before Jesus died, he took bread and a cup and he said, this is my body and this is my blood. And it is poured out for the forgiveness of your sins. We have all been robbed by the age of death. But we have also participated in the age of death. And we need forgiveness from that. So Christ, he crosses the road and he offers us a hand up and out of it. And this morning we get to participate in the forgiveness of sins that he offers to each and to every one of us. Our Call: To Be the Samaritan for OthersHe then expects something of us. As people who are walking down that road with him, the dust of the rabbi getting all over us — you remember that? — as we walk that way of love, we then too must take up the role of the Samaritan for the others who are around us. Our job in this world is to bandage those who are hurt and broken and to pour whatever oil and wine Jesus has given to us onto their wounds too. And we're to lift them up out of their estate. And this, this is what it means to be a follower of Christ. Let's pray together. Heavenly Father, Holy Son, and Holy Spirit, you are self-giving love, perfected. God, we have fallen short of your glory, no doubt. We have sinned and are in need of a Savior. And so, Jesus, this morning, we come asking one more time for your salvation. Some of us, this might be the first time, saying, I need a Savior. I need someone to bandage up the wounds that are just too deep. I can't do it myself. Or somebody is lying there saying, I am half dead. I can't do this by myself. And Jesus, we know you are saying to them right now, I am here for you. I am here to bind those wounds and to raise you back to life again. So God, as we prepare our hearts for the communion table, we ask that we do so with sincerity and with gravity, knowing the cost that you have paid — your very life. And that out of this should flow for all of us gratitude, a thanksgiving. And for all this and more, we give you thanks and praise. In Christ's holy name we pray. Amen.‍ ‍South Run Baptist Church | 8712 Selger Drive, Springfield, VA 22153 | Sunday Worship at 11am Serving Springfield, Burke, West Springfield, Lorton, Alexandria, Fort Belvoir, and Franconia, Virginia. Listen on Apple Podcasts or Spotify

Today on The Next Big Idea Daily, we're rethinking two defaults we barely notice: the stories we tell, and the way we solve problems. Writer and teacher Henry Lien challenges the Western “three-act” template in Spring, Summer, Asteroid, Bird: The Art of Eastern Storytelling, showing how different structures—four-act twists, circular narratives, and more—change what feels meaningful and true. Then we turn from narrative to everyday design with engineer and design researcher Leidy Klotz, author of Subtract: The Untapped Science of Less, on why we so often add… when removing is frequently the simpler, smarter move.

If you feel like your manifestation isn't working, your prayers aren't being answered, or your life feels stuck in delay—this episode will shift your entire perspective.What if nothing is actually blocked?What if you're simply being taught how to spend your energy differently?In this episode, I break down the truth that changed my life:God isn't withholding your dream—your vibration is being recalibrated.We often try to force outcomes from fear, urgency, or old identity patterns… but alignment requires a different internal state.This episode explores:​Why your energy matters more than your effort​How emotional frequency shapes your reality​Why forcing delays your manifestation​What “divine redirection” actually feels like​How God refines your inner state before external change arrivesThis is not about “doing less”—it's about becoming aligned enough that what you want can actually stay in your life.If you're in a season of waiting, frustration, or spiritual confusion… this will bring clarity and peace.

New Zealand First's leader claims people implicated in an MBIE scandal should be jailed. Immigration Minister Erica Stanford says she was misled about ballooning costs for a border biometrics tech upgrade, which was axed with about $33 million dollars lost. The Public Service Commission and MBIE are undertaking reviews. Newstalk ZB senior political correspondent Barry Soper explained further, and speculated on the possible consequences for the officials. LISTEN ABOVESee omnystudio.com/listener for privacy information.

Laureano v. Att'y Gen. U.S., No. 24-2433 (3d Cir. May 29, 2026)petition for review withholding of removal; reinstatement; Riley; Matter of Y-L- presumption Matter of Herrera-Nunez, 29 I&N Dec. 691 (BIA 2026)stay pending motion to reopen; requirement to file stay with DHS first; procedural rules; administrative efficiency; power to create discretionary policies Matter of Herrera-Nunez, 29 I&N Dec. 695 (BIA 2026)sua sponte motion to reopen; equities acquired post-removal order Dodaj v. Blanche, No. 25-3409 (6th Cir. June 8, 2026)LPR cancellation of removal; BIA reweighing evidence; waiver of removability argument; HYTA youth conviction in Michigan as a minor Senatus v. U.S. Att'y Gen., No. 24-10514 (11th Cir. June 8, 2026)Borden; crime of violence; recklessness; Fla. Stat. § 784.021(a); Somers; Florida Supreme Court change in law tells what statute always meant; favorable exhaustion standard Tiah v. Blanche, No. 24-2010 (8th Cir. June 8, 2026)INA § 237(a)(2)(E)(ii); violation of a protective order; circumstance specific approach; no requirement to submit violation; N.D.C.C. § 12.1-31.2-02Kurzban Kurzban Tetzeli and Pratt P.A.Immigration, serious injury, and business lawyers serving clients in Florida, California, and all over the world for over 40 years.eimmigration"Immigration law software you'll love to use."get.eimmigration.com/IRP Gonzales & Gonzales Immigration BondsP: (833) 409-9200immigrationbond.com Stafi"Remote staffing solutions for businesses of all sizes"Click me!Want to become a patron?Click here to check out our Patreon Page!CONTACT INFORMATION:Email: kgregg@kktplaw.comFacebook: @immigrationreviewInstagram: @immigrationreviewTwitter: @immreviewAbout your hostCase notesRecent criminal-immigration article (p.18)Featured in San Diego VoyagerSupport the show

A lawyer asks Jesus how to inherit eternal life, and the answer is “love.” Love God and love neighbor. But because the lawyer is practiced in manipulating the law, he follows this up with a question we all secretly ask: who can I exclude from my love? Jesus answers with a story that inverts everything. Not only is the Samaritan the neighbor, he is the very one who does the heart of the law by loving the neighbor, and by virtue of this fact, it is assumed that he is the one to inherit eternal life. Jesus' point is this: if you want to walk the path of abundant life now and eternal life in the future, you must learn to love. Dr. Eric J. Gilchrest | June 14, 2026 The Good Samaritan Download Check out the weekly sermon here or on our SRBC podcast on Apple Podcast and Spotify. While you're at it, check us out on Facebook and Instagram too. What We'll CoverWhy eternal life begins now, not in the next lifeWhy "Who is my neighbor?" is really a question about exclusion and why Jesus refuses to answer it on those termsHow you can tell whether you actually love God (hint: it's not about your feelings on Sunday morning; its about how you love your neighbor)Why love is a verb, and the difference between the right words and the right worksWhat the Samaritan teaches us about empathy and compassionWhy self-giving love isn't a rule we're forced to keep but the design we were made to live Like what you hear? We'd love to know.At South Run, we read every message personally. Whether you have a question, want to share how God is moving in your life, or are thinking about visiting in person, this is the place to start. If you click the link below, Pastor Eric will personally reach out to you. Listening online? Let us know. Sermon Transcript The Good Samaritan and the Age of Life: Love, Eternal Life, and the Narrow Road of Luke 10 — Sermon TranscriptSouth Run Baptist Church | Springfield, VARev. Dr. Eric GilchrestLuke 10:25–37June 14, 2026 This is a full sermon transcript from South Run Baptist Church in Springfield, Virginia. In this message, Rev. Dr. Eric Gilchrest preaches on the Parable of the Good Samaritan from Luke 10:25–37. This sermon is part of the ongoing "The Jesus Way" transformation series and addresses what eternal life actually means in the original Greek, why love and life are inseparable in Jesus' teaching, and how the Good Samaritan parable reveals that walking the narrow road means active, costly, others-centered love. Opening Prayer: A Church on MissionHeavenly Father, we come today offering you thanksgiving for Ian and for Emma, the great work that they're doing at GW, but also for this church and for the work that those who are in these walls do for those who are outside of these walls. We, Lord, desire to be a church on mission, and we need to keep that front and center. And so, Lord, plant it in each of our hearts that as we go where we go throughout the week on Monday and Thursday and random points on a Saturday afternoon, that we be reminded that we bear your image, we bring your word to the world, and we make new disciples. And so, God, we pray all of this in Christ's holy name. Amen. Where We Are in The Jesus Way SeriesWe are in a series on two ways, right? There is the narrow way that leads to abundant life, and this morning we are talking about that way, and the way that Jesus teaches us to walk — a way that leads to abundance and to life eternal. And then the other way we'll get back to next week, and that's the broad way. It's the easy way, frankly, and it's the way that leads to death and destruction. On Father's Day next week, we will cover the lovely topic of gluttony, so you definitely won't want to miss that, dads. You're welcome. For today, though, we are in a parable that you are probably familiar with. Whether you've been around the church much or not, you definitely know what a Good Samaritan is. We even have like Good Samaritan laws, right? Well, I want to dive down deep, and I'll say this whole framing for me — the whole like two ways, the life, death — has become clarifying, we'll say, in ways that I've not anticipated and I have quite enjoyed as we've gone throughout this series. And I almost think of it as like this lens that I take and then I put it over top of the scripture that we're reading and then I kind of see what pops out, like what's new. And so here we are in a very familiar passage and it is, well, it came as a little bit of a surprise to me, exactly how Jesus frames this. So I hope you have a Bible with you. If you don't, go ahead and grab the one that's in front of you — we definitely want to turn to Luke 10 together. Luke 10:25–28: A Lawyer Asks About Eternal LifeSo again, Luke chapter 10, starting in verse 25. It starts this way as you're turning there. "Behold, a lawyer stood up to put him to the test." Here we have lawyers doing what lawyers do, right? A lawyer, though, you should know in this day and age is not what you're thinking of as a lawyer. He does not work for the IRS. He does not do like tax law or something like this. He is a lawyer of the Torah, the Jewish law, right? And so this is a man who knows his law well, but very specifically the first five books of our Bible. And this is going to become important because Jesus is going to say to him, like, what does the law say? Like, what does our Bible say, the one you and I share together, right? And so this lawyer, he has spent lots of time in the law, as we'll see, as good lawyers often do. They know the law in order to kind of skirt through it, and he's trying to do this in this passage, but he actually knows what he's talking about. So the passage goes on, and he says, "Teacher" — rabbi, this is Jesus here, our rabbi, the one we should be listening to and following — "what shall I do to inherit eternal life?" And as I'm pulling that lens, remember, and I'm putting it on and I see this phrase, eternal life, I think to myself, well, here it is. This is part of what we're trying to do for this season of our church history — looking at ways that lead to life and ways that lead to death. And here Jesus is being asked like the exact question I'm asking you and I'm trying to get us all talking about, and that I think is of utmost importance. We might even say a matter of life and death. And he says, what must I do to inherit eternal life? Now, if you were asked this question, if somebody on the street came to you, it's worth asking, like, what would you say? How would you answer that question? What "Eternal Life" Actually Means in the Greek: The Age of Life vs. The Age of Death Backing up just a minute, this phrase eternal life needs just a little bit of clarification. The word for eternal here is not exactly the platonic, like, eternal sense that you and I often use it. Now, it might mean that to a degree, but only in like a secondary sense. It actually comes from a Greek word, eon — or the English version is eon. Eon is an age, right? There's one eon, and then there's the next eon, there's one age, and then there's the next age. And he's asking him, well, how do I get myself into the age of life? It's important that you know that there is an age of death — or as Paul calls it, the evil age, right? This age actually is that, right? It's the age that ultimately we all know is hovered over by these two things of sin and death and evil, and it lurks about, and none of us get out of here alive, right? That's why this age is the age of death. And this is why the Bible speaks to this matter over and over and over again. And this is the final enemy, death. And so the man is asking a very good question, which is, how do we make it out of the age of death and then make it into the age of life? And he has in mind — he thinks like a good first century Jew — and I need you to think this way for a second so that we can maybe make it a little more complicated. His timeline goes like this. There's the age in which we live, the age of death. There's then an ending to that, and there is a resurrection that happens of all people, good and bad. And then there's a judgment that happens, and the people are either judged good or bad. And then there is the age of life. That might be how you're thinking of things right now, in fact. But here's the important wrinkle. A resurrection has already happened. A resurrection has already happened. And so when Jesus is resurrected, the timeline gets shoved into the present. And then also, with that happening, there is a real sense in which judgment has also happened, and yet is also going to happen. It's a both-and. And Paul, if we had time, he gives us both of these. But the point is actually this — what Jesus does is he drags eternal life and he puts it smack dab into this life. And this life is where eternal life begins. And he'll say things like, "the kingdom of God is in your midst, is among you." He's referring to himself. He's saying, through me starts this eternal life. It's here and it's now. And so when Jesus is being asked this question — what must I do to enter into this age of life? — he doesn't say it out loud, but he is saying, well, it starts right now. It's not something we're pushing off to the future. We don't just kind of do all the right things now and then punch a ticket and then we get into the thing. No, you're in it right now. Jesus Tosses the Question Back: How Do You Read the Law?And so he says to this lawyer — well, he refuses to answer his question, actually. What does he do? He tosses it right back to him. And he says to him, well, you tell me, you lawyer, you know the law. What's written in the law and how do you read it? I actually love that last question — the "how do you read it" — that is so important. I don't have time to dig down deep here, but just know that we should all be asking, like, how do we read this scripture? Like, how do you read it? We all read it slightly differently, but Jesus wants to teach us how we read our scripture. And so the man says, "You shall love the Lord your God with all your heart and with all your soul and with all your strength and with all your mind, and your neighbor as yourself." And Jesus, maybe to his shock, certainly to my shock, says, wow, you're correct. You got it right. Like, that is the answer. And in fact, in the other Gospels, Jesus is the one to say these things. Who knows? Maybe this lawyer got it from Jesus. And he says, you're supposed to love God. And by the way, all of those categories — that just simply means your whole being, everything you are. You're just supposed to love God with like every last ounce of who you are. And then love your neighbor as yourself. And this is the simplification of all things. It's the simplification of the law, the scriptures, what God is trying to do with the world. It is just love, right? Love God, love your neighbor. Now, I'd add this. When we talk about loving our neighbor, the Bible breaks down for us to love God with our souls and our minds and our strength and all these various aspects of who we are. And I would say, well, that's just a description of how to love. And we should do the same with the people in our lives. We should love them in similar kinds of ways, with our whole being. "He said to him, you have answered correctly. Do this and you will live." Again, there's our word — life, right? Well, how do we live a life? And how do we do it right? And how do we stay on that narrow path? He says, well, do this. The guy gets it. "Who Is My Neighbor?" — The Question Jesus Refuses to Answer DirectlyAnd if we stopped there, we would feel really good about this passage and it'd all be done. But the man, remember, he's a lawyer and he knows his law. And the job of the lawyer is to get around the law and to kind of sneak through it. And so he says the follow-up. He wants to justify himself and says to Jesus, well, excuse me, who is my neighbor? Jesus does not answer this question. I'll just go ahead and say that very clearly here. Jesus does not answer who the neighbor is. He pulls up the example of somebody being a good neighbor — that is the Samaritan — treats the robbed man that we're going to meet here as the neighbor, but the Samaritan is not actually technically the neighbor here. He's the one who's doing it right, who is loving his neighbor well. All of this explodes the boxes that this lawyer no doubt has, and it should explode ours too. And I can't go into exactly what a Samaritan is, but I assure you, the lawyer is thinking the Samaritan is not one of us. Whoever the "us" is for you — not one of us. He's over there. He's one of them. And Jesus is saying, well, look at the them. Whoever your "them" is, they're doing it right. They're the one who's loving well. And it should cause us to stop in our tracks and to ask, well, if they're able to love well, and they're finding what Jesus is calling eternal life or abundant life in this life that's leading to this eternal life, well, maybe I've got some work to do. Jesus replies to the question that the lawyer asks. He doesn't answer it. He, of course, does what Jesus does, which is to either ask a question — which is what he did the first time — or to tell a story, which is what he does this time. Luke 10:30–32: The Priest and the Levite Pass ByAnd so he says, "A man was going down from Jerusalem to Jericho, and he fell among robbers who stripped him and beat him and departed, leaving him half dead. Now by chance, there was a priest going down the road, and when he saw him, he passed by on the other side. Well then likewise, a Levite came to the place, saw him, passed by on the other side." I assure you, the Levite knows the law too, right? And the priest, well, he knows the law too. And Jesus is saying, do the priest or the Levite do the law? That is, do they love their neighbor? And the answer is very clearly no, right? They do not. Luke 10:33–35: The Samaritan and the Meaning of CompassionNow the Samaritan, whether or not he knows the law is actually not exactly clear, and in some ways not even to the point. The Samaritan does the law. He does the thing that should be done here, which is he sees the man half dead, and he goes to help him. I would stop here for just one minute and point out this word to you — compassion, at the end of verse 33. Compassion. This word shows up only three times in your gospel of Luke. It shows up in the following ways. The widow of Nain — Jesus encounters this woman who already is a widow. She's lost her husband. She then loses her son in the story that is being told. And Jesus looks at this woman who has lost her husband and her son, and he has compassion. Which is to say, the word itself means like his insides are like turning outside, and he's like physically in pain watching this woman and is feeling her pain, right? It also shows up in the passage we're going to talk about next week as you join us for gluttony, which is the story of the prodigal son, actually. When the prodigal son returns home from his gluttonous encounters, the father is there and he looks at him from afar and he has compassion on him. His insides are turned outside. And then here, the Samaritan — he looks at this man and he has compassion on him. I would say if we are going to love at all, we need compassion. If we are going to love our neighbor as ourselves, it is going to require us to put ourselves into the very shoes of the neighbor, to walk the mile with them, to see ourselves as the dead man on the side of the road who needs help, and to ask the question, if I were that dead man, what would I want this priest to do for me? If I were that dead man, what should that Levite do? I'm crying out for him, and he walks right on by. That is not keeping the law. But the Samaritan — the Samaritan sees him and is able to put himself into his place and to see the position that he's in, which is helpless, and he has the ability to do something, and he does. Interestingly, this idea of love is then here for the next few verses explained not as a feeling the Samaritan has — because we all have the feeling when we see something bad happen, and we're like, oh, that's awful, oh man, I feel so bad for this person — love requires action. It requires actually doing something, which is precisely what the Samaritan does in the verses that follow. In verse 34, "He went to him, to the man dying on the side of the road, and he bound up his wounds, he poured on oil and wine to heal them, and then he set him on his own animal, and he brought him to an inn, and he took care of him." This doesn't even account for the fact that he took time out of his own, no doubt, busy schedule to stop and to help this man and to assist him to a place. And he probably missed a really important meeting. And I'm sure some friends and some family were probably upset with the Samaritan who was supposed to be home for dinner. And he missed the kid's soccer game. But he did this very important thing that was in front of him. But it doesn't even stop there. "The next day, he took out two denarii. And he gave it to the innkeeper. And he said, take care of him. And if you spend more, keep track of that, because I will repay you when I come back." This is a man who loves in a way that goes above and beyond, and it is active. It's not just a man who walks and says, oh, there's a person that is almost dead over here, and that's tragic, as he keeps walking on by. This is the kind of love that God is calling us into as well, and this is the narrow road that leads to life. You might understand why now it's a narrow road, because it's difficult to walk. It's the road less traveled. It's the one that requires something of you. "Go and Do Likewise": Love and Life Are InseparableAnd then Jesus finishes up. He says, "Which of these three do you think proved to be a neighbor to the man who fell among the robbers?" And the lawyer has to confess, well, I guess it's the one who showed mercy. And then Jesus says again, well, you got it right. "Go and do likewise." Go and do likewise. When I think about this passage and this idea that we are to walk down this narrow road that leads to life — life and love, in my mind, are almost like one in the same. They all come together, these two come together in ways that are almost impossible to pull apart as you dig down deeper and deeper and deeper into what a full life is. I was trying to wrestle with the question, why does this road lead to life? Like, why does loving someone lead to life? And here's what I think Jesus is doing. Remember, Jesus has pulled eternal life into this life. The very one that you're in now, listening to me speak. And love in this life, this eternal life we're hopefully, prayerfully in — it is the substance of it all. Love is the design of humanity. It is what we were made for. In Eden, when we were created, we were created to love God. And then it was not good for man to be alone. So he creates Eve, and we were meant to love one another. And then he looks at the first couple and he says, multiply, make more of you, and then love them too. And this is what it's all for and all about. The God who made us is in himself self-giving love — Father, Son, and Holy Spirit. If the Trinity means one thing, it means pouring out love one to the other to the other. And we are made in that kind of image, which means the great commandment — love God and love neighbor — this is not a rule that gets bolted onto the side of life, as if it's like some sort of external hope that you might do this at some point. It is the manufacturer's description of how this whole thing runs. Withholding love doesn't keep you safe, and spending love doesn't drain your life. Jesus, in fact, says, do these things and you will have life. Jesus Is the Good Samaritan: He Crosses the Road to Find Us Half DeadWe see this love most clearly in the person of Jesus. When he pours himself out on the cross, he redeems us. He snatches us out of death and delivers us into an age of life, eternal life. If Jesus has done this for me, well, then he must love me, right? And if Jesus has done this for you — and he has — then he must love you. But Jesus has loved the whole world and God has sent his son that we all might have eternal life, that we all might be entered into the age of life. And why love? Because God loves you, and he wants us to love one another and to love him as we were intended to do. Communion: The Table as the Place Where Love and Life MeetAs we come to the table this morning, it is important that we recognize that this two-fold command of love — to love God and love our neighbor — it is kind of one thing. I would suggest to you that when God says to us that we are to love him, what he does not mean is that we have like a really nice worship service together and I have all the feels and it's just me and God and I'm loving every minute of it. And I don't even think he means like, well, I love God and therefore I pray every day and I love God and I'm reading my Bible every day. These are all very good things and they actually do lead you to God. So don't misunderstand me. But what I think he means is he pairs that with love your neighbor, because that is the ultimate understanding of whether or not you love God well. Because every person in this room around you right now and every person you've ever met in your life is bearing the image of God. And if you can't love them well, it is worth asking whether you're loving God. And so this morning as we come to the table, we are reminded that Jesus has poured himself out for us. He has shown us what love looks like. He literally puts his hands on the cross like this, and he opens himself up for humanity. And he takes the penalty that was due to us, and he offers us a way to God. I find Jesus directly in the parable of the Good Samaritan. In fact, many interpreters have. It turns out he's not the priest, he's not the Levite, he is the Samaritan, though. He is the outsider, the despised one, yet the one who actually does the law of love. And he comes to our roads where we are lying half dead and he has compassion on us. He looks at us in our estate and he is moved. His insides turn outside. He says, I want something better for this child of mine. I want them to live a full life now, and eternal life forever. This is what I want for them. And so what does he do? He binds up our wounds. He pours the oil and the wine on them. He pays the price. And he promises he will come back to pay the rest of it. And this is what the table is. On the night before Jesus died, he took bread and a cup and he said, this is my body and this is my blood. And it is poured out for the forgiveness of your sins. We have all been robbed by the age of death. But we have also participated in the age of death. And we need forgiveness from that. So Christ, he crosses the road and he offers us a hand up and out of it. And this morning we get to participate in the forgiveness of sins that he offers to each and to every one of us. Our Call: To Be the Samaritan for OthersHe then expects something of us. As people who are walking down that road with him, the dust of the rabbi getting all over us — you remember that? — as we walk that way of love, we then too must take up the role of the Samaritan for the others who are around us. Our job in this world is to bandage those who are hurt and broken and to pour whatever oil and wine Jesus has given to us onto their wounds too. And we're to lift them up out of their estate. And this, this is what it means to be a follower of Christ. Let's pray together. Heavenly Father, Holy Son, and Holy Spirit, you are self-giving love, perfected. God, we have fallen short of your glory, no doubt. We have sinned and are in need of a Savior. And so, Jesus, this morning, we come asking one more time for your salvation. Some of us, this might be the first time, saying, I need a Savior. I need someone to bandage up the wounds that are just too deep. I can't do it myself. Or somebody is lying there saying, I am half dead. I can't do this by myself. And Jesus, we know you are saying to them right now, I am here for you. I am here to bind those wounds and to raise you back to life again. So God, as we prepare our hearts for the communion table, we ask that we do so with sincerity and with gravity, knowing the cost that you have paid — your very life. And that out of this should flow for all of us gratitude, a thanksgiving. And for all this and more, we give you thanks and praise. In Christ's holy name we pray. Amen.‍ ‍South Run Baptist Church | 8712 Selger Drive, Springfield, VA 22153 | Sunday Worship at 11am Serving Springfield, Burke, West Springfield, Lorton, Alexandria, Fort Belvoir, and Franconia, Virginia. Listen on Apple Podcasts or Spotify

Tom Curran and Phil Perry break down the Patriots first day of mandatory minicamp. We hear from Mike Vrabel and Christian Gonzalez on his desire for a long-term contract extension. Who stood out today, and which of the new players are already making an impression at camp. Also, an update on the absence of draft pick Gabe Jacas.  00:00 - Sound from Camp 03:25 - Gonzalez seeking a large contract extension 09:00 - The Kayshon Boutte situation 17:15 - Gonzalez letting his agents handle talks 22:30 - Gabe Jacas remains unsigned 28:00 - Impressions from Day 1 WATCH every episode of the Patriots Talk podcast on YouTubeFollow NBC Sports Boston:NBCSportsBoston.comX @NBCSpatriotsFacebookInstagramTikTok Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

ICE is now funded through the end of Trump's term, and at what cost? Democrats holding up funding for over 150 days? Who gained what from this standoff?

Episode 86: In this episode, Timalyn talks about tax withholding and why it is so important to review throughout the year. She explains how the pay-as-you-go tax system works, who should be paying attention to their withholding, and how a simple checkup now may help avoid tax bills, penalties, and interest later.What is tax withholding?The United States has a pay-as-you-go tax system. That means taxes are supposed to be paid throughout the year as income is earned.For most employees, employers withhold taxes from each paycheck and send those payments to the IRS on the employee's behalf.Who needs to pay attention to withholding?Most people think about withholding when it comes to wages, but it can apply to other types of income as well.Timalyn discusses withholding for wages, pensions, retirement distributions, Social Security income, and other sources of income that may create a tax liability.What happens when there is not enough tax withheld?When enough tax is not being paid throughout the year, taxpayers often end up owing when they file their return.Depending on the situation, they may also face penalties and interest. This can include an underpayment of estimated tax penalty if they did not pay enough throughout the year.What if you are self-employed?For taxpayers who do not have an employer withholding taxes, estimated tax payments may be required.These payments are generally due four times a year and help taxpayers stay current with their tax obligations throughout the year.Timalyn reminds listeners that they are making payments throughout the year, not filing tax returns every quarter.How do you know if you are on track?The IRS offers a free Withholding Estimator that can help taxpayers determine whether they are having enough withheld or paying enough through estimated tax payments.Timalyn also shares that she has free educational resources available that walk taxpayers through common withholding situations and filing statuses.How can you avoid penalties?One of the easiest ways to avoid penalties is to review your withholding before the end of the year.Timalyn explains that taxpayers generally want to make sure they have paid enough throughout the year to avoid underpayment penalties and unnecessary interest charges.What should you do next?Timalyn encourages listeners to do a withholding checkup and review their current tax situation.Whether the income comes from wages, a pension, retirement distributions, Social Security, self-employment, or investments, making adjustments now may help avoid problems later.Need Tax Help Now?If you would like help reviewing your withholding or calculating estimated tax payments, you can schedule an appointment through the Bowens Tax Solutions website.If a paid consultation is not the right fit, Timalyn also offers free educational resources through her YouTube channel and Tax Tips with Timalyn.As we conclude Episode 86, we encourage you to connect with Timalyn on social media. You'll be able to subscribe to this podcast on Spotify, Apple Podcasts, YouTube, and many other podcast platforms.Remember, Timalyn Bowens is America's Favorite EA, and she's here to fill the tax literacy gap, one taxpayer at a time. Thanks for listening to today's episode.For more information about tax relief options or filing your taxes, visit https://www.bowenstaxsolutions.com/.If you have any feedback or suggestions for an upcoming episode topic, please submit them here: https://www.americasfavoriteea.com/contact.Disclaimer: This podcast is for informational and educational purposes only. It provides a framework and possible solutions for solving your tax problems, but it is not legally binding. Please consult your tax professional regarding your specific tax situation.

This Show has been aired before Chris Justice, an employment lawyer with Samfiru Tumarkin puts an end to all the myths around unethical dismissals and how you can them deal with them.

In this episode of the DecaMillionaire Decoded podcast, host Justin Goodbread shares another powerful "God's success secret" centered around the contrasting principles of stinginess and generosity. Addressing Christian business owners, he challenges conventional social media advice and provides a framework for building a company that systematically acts as a local blessing. To move past the "stingy" mindset, Justin advises business owners to bake generosity directly into their company's operational agreements. Rather than treating giving as a sporadic, year-end afterthought, he champions consistent, systematic monthly or quarterly giving. Avatar Builder: https://relentlessvaluecoaching.com/avatar-builder-page Relentless AI Toolkit: https://tools.relentlessvaluecoaching.com/ Learn more about Relentless Value Coaching:  https://www.justingoodbread.com/coaching/ DecaMillionaire Decoded on YouTube: https://www.youtube.com/@JustinGoodbread

Have you ever felt like something was “off” in your relationship… even though nobody was technically doing anything wrong?In this episode of the Relationship Renovation Podcast, E.J. and Tarah unpack one of the most common — and misunderstood — dynamics they see in couples therapy: caretaking.Caretaking isn't just being helpful or supportive. Often, it's the unconscious habit of withholding feelings, needs, honesty, or vulnerability in an attempt to manage your partner's emotions — while actually protecting yourself from discomfort, conflict, or rejection.In this conversation, E.J. and Tarah explore:Why couples start “walking on eggshells”How withholding creates resentment and emotional disconnectionThe hidden message underneath caretakingWhy avoiding conflict actually weakens trustHow nervous system dysregulation fuels these patternsThe impact caretaking has on intimacy and sexReal-life examples from their own marriage and clinical workIf you've ever thought:“I didn't want to stress them out”“I didn't want to make things worse”“I just kept it to myself” …this episode is for you.This is Part 1 of a two-part series on breaking free from caretaking dynamics and building emotional honesty, safety, and connection in your relationship.

AP's Lisa Dwyer reports on the Senate voting to withhold their pay during government shutdowns.

Failure doesn't bother me the way regret does. When I fail, it's done, I get the lesson, I get closure, and I can move on. But regret comes from holding back, not committing, and then living with the “what if.” In this episode, I explain why regret sticks with you longer than failure ever will. When you don't act, you don't get results or lessons, you just get questions. I'd rather take the loss and learn from it than sit around wondering what could have happened. Show Notes: [03:26]#1 Failure ends with their results. [10:17]#2 Withheld commitment protects your ego in the short term. [13:36]#3 Regret measures unrealized capacity. [18:30] Recap Next Steps: --- Execution is not a talent. It is a measurable standard. If your results don't match your ability, you are not lacking information—you are lacking execution reliability. The Execution Reliability Index (ERI) identifies exactly where your discipline breaks, where your standards drop, and where your results are leaking. This is not theory. This is a system. Get your ERI score here: → http://www.WorkOnYourGame.com/ERI   This show is the public record of standards. Measurement and enforcement happen elsewhere. All episodes and the complete archive: → WorkOnYourGamePodcast.com 

This week, Brian Owen — pastor of Grace City Church in Boston and founder of Pray Boston — brings a guest message from Acts 13:1–3 titled "Becoming a Movemental Church." Preaching to the Table Boston community, Brian unpacks what it looks like for a local church to refuse to stay still: to be a Spirit-directed community that worships deeply, listens carefully, and sends sacrificially, releasing its best people and resources outward for the advance of the Kingdom of God.Drawing from the Church of Antioch as his central case study, Brian walks through four marks of a movemental church. First, movemental churches make the necessary moves to prepare for movemental moments, like Barnabas, who read the temperature of the Spirit and went to retrieve Paul, trusting that God was up to something new. Second, movemental churches practice expectant devotion: not strategy sessions or marketing campaigns, but the kind of worship and fasting that positions a church to hear the Holy Spirit say, "Set apart for me Barnabas and Saul." Third, movemental moments happen from within the local church, not outside of it, and every believer has been given gifts by the Spirit. Withholding those gifts robs the community of what it needs to reach the city. Fourth, movemental churches risk to experience renewal. Just as Antioch released its two best leaders into dangerous, unknown territory, churches that fear the cost will, in the words of Welsh revivalist Evan Roberts, never see the victory.The theological anchor of this message is the conviction that expectant devotion, not distraction, is what positions a church for a move of God. Leaning heavily on C.S. Lewis's Screwtape Letters, Brian argues that the enemy's most effective weapon today is not blatant sin but distraction: the gradual, quiet edging of the soul away from prayer, fasting, and hunger for God. In a city like Boston, where intellectual pride and spiritual darkness run deep, the movemental church must be one that actively wars against passivity and chooses to press toward God rather than settle for busyness.The invitation of this message is simple and searching: stop playing it safe. Brian closes by calling the room to honest self-examination. Some are being called to step toward something they have been avoiding out of fear; others are being called to walk away from something that is quietly suffocating their spiritual potential. Whether the risk involves finances, serving, mission, or simply embracing the season God has you in, the movemental life begins with a yes. As Brian reminds the church, anything worthwhile involves risk, and a church willing to release its best people and resources will always find that God honors the sacrifice with something greater than it gave away.

If this blessed you, don't just watch and leave. Get plugged in today so you can begin to experience God's Promise for Increase on new and exciting levels:

The ransom notes keep arriving. The bitcoin wallet sits empty. Over $1.2 million in reward money has produced silence. And more than two months after Nancy Guthrie was taken from her Tucson home, the specific contents of those notes still haven't been made public. The FBI released the doorbell footage. They released the DNA confirmation. They released the timeline. But not what the notes actually say. In a federal kidnapping investigation, that kind of selective withholding communicates something about where the case sits behind the scenes.The latest note, sent to TMZ, splits a bitcoin demand into two payments — half before information is provided, half after an arrest. That structure gives investigators two separate blockchain transactions to trace, which raises the question of whether this is a genuine extortionist or someone operating on instinct rather than sophistication. A separate theory suggests the notes may contain religious language — possibly scripture — indicating the person behind them views their actions through a lens of moral authority rather than financial gain.The evidence profile from the beginning has pointed to someone local, someone without professional tradecraft. An Ozark Trail backpack from a big-box store. Weeds ripped from the ground to cover a doorbell camera the subject didn't notice until reaching the porch. Nancy is 84, relies on a pacemaker, and needs daily medication.Retired FBI Special Agent Jennifer Coffindaffer breaks down what's being held back and why, what the ransom pattern reveals about the person responsible, and whether the investigation is closer to an arrest than the public realizes.Join Our SubStack For AD-FREE ADVANCE EPISODES & EXTRAS!: https://hiddenkillers.substack.com/Want to comment and watch this podcast as a video? Check out our YouTube Channel. https://www.youtube.com/channel/UC8-vxmbhTxxG10sO1izODJg?sub_confirmation=1Instagram https://www.instagram.com/hiddenkillerspod/Facebook https://www.facebook.com/hiddenkillerspod/Tik-Tok https://www.tiktok.com/@hiddenkillerspodX Twitter https://x.com/TrueCrimePodThis publication contains commentary and opinion based on publicly available information. All individuals are presumed innocent until proven guilty in a court of law. Nothing published here should be taken as a statement of fact, health or legal advice.#NancyGuthrie #SavannahGuthrie #NancyGuthrieMissing #Ranso

April 15 is in the rearview mirror—but what did we actually learn from this tax season? In this episode of Dollars & Sense, Joel Garris and CPA/CFP® Kristin Castello break down the biggest takeaways we saw on real tax returns, plus what the latest IRS/Treasury stats may be signaling for households heading into the rest of the year.

NEW: Send us Your Comments!This Week's Topics:Peace Talks Fails US Blockades Iran 3:00VIDEO: Navy Blockade is Global 6:00Blockage is Bankrupting Iran 8:00Israel and Lebanon Agree to Cease Fire 11:30Iran Concedes Straight of Hormuz is Open 14:00IRGC Claims Straight of Hormuz is Closed 18:00VIDEO: Trump Says he will Resume Bombing 19:30VIDEO: Trump has Crushed China 20:30US Signs Defense Pact with Indonesia 23:00EU to run out of Jet Fuel - US Energy Dominant 26:00War on Drug Cartels Continues 31:00Tax Refunds up 11% Tell Someone! 33:00VIDEO: Change your Withholding! 40:00Gabbard Releases Docs Showing 2019 Treason 42:00Biden DOJ Targeted Pro-Life Protestors 48:00Orbon Loses in Hungry but did We? 59:00Foreign Billionairs Funding ORP & DNC 1:01:30VIDEO: Trump on Deaths of US Scientists 1:04:30Republicans Vote to Keep Haitians 1:08:00VIDEO: Vote is Approval of Open Boarders 1:11:30Boasberg Slapped Down by Fellow Judges 1:13:00Walz & Ellison Impeachment Stopped 1:16:00VIDEO: MN Worker Testifies about Fraud 1:17:00Swalwell & Gonzalez Resign from Congress 1:22:30Erika Kirk Death Threats 1:27:00Major Ad Agencies Settle Censorship Charges 1:31:30Fraud Scams Hit One in Six Americans 1:34:30Home Distilling Ban is Un-Constitutional 1:39:00VIDEO: RFK Jr. Talks about Good Food 1:41:00Trump Acts to Fix Housing Crisis 1:44:30Proof DEI is DEAD under Trump! 1:50:00VIDEO: Senior Support for Trump Holds  1:52:00Support the showView our Podcast and our other videos and news stories at:www.WethePeopleConvention.orgSend Comments and Suggestions to:info@WethePeopleConvention.org

Quint and Allie talk through the federal form for tax withholding. Hosted by Simplecast, an AdsWizz company. See https://pcm.adswizz.com for information about our collection and use of personal data for advertising.

PRESENTED BY: GPRS Construction professionals know that utilities and concrete reinforcements can cause big problems when you're on the job. GPRS helps you avoid them. We use ground penetrating radar to detect rebar, conduit, and post tension cables before you cut, core, or drill. And our concrete scans are 99.8% accurate - we guarantee it - helping you reduce hits, downtime, expenses, and keep your people safe. To keep your jobsite safer, visit: https://www.concretelogicpodcast.com/GPRS SUMMARY Last episode, Dr. Jon Belkowitz walked through how to build a concrete mix design on paper. This episode picks up where that left off. Because a design mix is not the same thing as a batch mix. Dr. Jon breaks down the final adjustments that have to happen before that mix can actually be used in production, including moisture corrections, free water, and admixture dosages. If you have ever wondered how a mix goes from a neat set of numbers on paper to something a plant can actually batch, this episode clears it up. WHAT YOU'LL LEARN Why a design mix is not the same as a batch mix How aggregate moisture changes your sand and rock weights What “free water” really means and why it matters How moisture in the aggregates affects water-cement ratio How to calculate the water coming from sand and stone How admixture dosage is calculated from cement content Why admixtures also add water to the mix How to calculate final batch water What the final adjusted batch mix looks like Why contractors and engineers should understand this math even if the plant computer does it for them CHAPTERS 00:00 - Intro and how to support the show 02:15 - Why people are actually using the podcast on the job 02:36 - Concrete Logic Academy and PDHs 03:36 - Picking up where the last mix design episode ended 04:22 - What has to change to move from design mix to batch mix 05:44 - The project assumptions for this slab mix 06:28 - Where moisture content and absorption values come from 08:13 - Adjusting sand weight for moisture 10:54 - Adjusting rock weight for moisture 12:05 - What free water is and why it affects your mix 13:24 - Calculating free water from the sand 14:33 - Calculating free water from the rock 15:24 - Admixture dosage explained 16:16 - Calculating admixture ounces per cubic yard 17:28 - Calculating how much water the admixture brings 18:47 - Final batch water calculation 19:34 - Final adjusted batch mix 20:38 - What happens next at the plant 21:03 - Why admixtures are mostly water 24:51 - Withholding water and adjusting slump at the plant 26:53 - How admixture dispensing systems work 29:25 - Wrap-up and what to cover next time GUEST INFODr. Jon Belkowitz Intelligent Concrete Website: https://www.concretelogicpodcast.com/intelligent-concrete CONCRETE LOGIC ACADEMY Got a concrete problem no one can explain? Bring it to the Concrete Logic Academy. Ask questions. Share what you're seeing. Get real answers you can use on the next pour. Simple as that. Free trial for pros here: https://www.concretelogicpodcast.com/pro SUPPORT THE PODCAST If this episode helped you... If you learned something... If it made you think differently... Support the show here: https://www.concretelogicpodcast.com This podcast runs on Value for Value. Give whatever you think the episode was worth. PARTNERS KUIU (performance gear Seth actually uses): https://www.concretelogicpodcast.com/kuiu Interested in advertising or working with us? Email: seth@concretelogicpodcast.com CREDITS Producers: Joseph Swann, Jodi Tandett & Concrete Logic Media Music by Mike Dunton: https://www.mdunton.com/ WHERE TO FIND CONCRETE LOGIC Website: https://www.concretelogicpodcast.com YouTube: https://www.youtube.com/@concretelogicpodcast LinkedIn: https://www.linkedin.com/in/sethtandett/ Instagram: https://www.instagram.com/concretelogicpodcast/

This episode covers three topics that can have a big impact on your financial future: how to avoid a surprise tax bill next year, why a Health Savings Account (HSA) may be one of the most underutilized retirement assets, and how retirement planning has changed (it's not your parents' retirement anymore). In this episode: Why the IRS is a “pay-as-you-go” system—and what to change if you owed this year Withholding vs. quarterly estimated payments (and when each applies) Social Security and retirement distributions: common tax withholding blind spots HSAs explained: the triple tax advantage (and why it matters) Key HSA rules before and after age 65, including Medicare timing Why retirement may last 30–40 years—and why flexibility beats a “perfect forecast” 

In this episode of Judeslist, I speak with Sabina Podjed about something deceptively simple but deeply psychological: When you create with AI, are you an artist?Sabina didn't come from an art background. She studied sociology. Worked in marketing, journalism, sales. In 2023, she “accidentally” entered AI while exploring business opportunities and discovered something unexpected: AI unlocked a form of expression she had always wanted but never claimed.Sabina speaks candidly about the tension she wrestles with: “Am I an AI artist… or just someone using AI like a slot machine?”  Is art something you declare or something others validate?  Do you need theory and formal training to claim authorship?  If you've jumped between careers your whole life, can you truly call yourself anything? Her doubt isn't about skill. It's about legitimacy.We Examine:• Why “artist” feels like a title reserved for the professionally trained • The subtle discomfort of claiming identity without credentials • How comparison to traditional artists distorts self-perception • The difference between generating images and expressing something • The role of taste in an era of infinite output • Why experimentation not mastery was her entry pointKey Takeaways• “Artist” may not be a credential, it may be a commitment • Experimentation can precede confidence • Withholding identity often comes from comparison • Taste becomes the differentiator in an AI-saturated world • Creative expression doesn't require permission

Child readiness for toilet learning Toilet Learning Philosophy & Readiness Adult readiness more critical than child readiness     •    Adults must have bandwidth to support child through incompetence-to-competence phase     •    Adult anxiety transfers to child, reducing learning capacity     •    Key question: Can adult maintain calm during transitional space? Child readiness indicators     •    Natural curiosity about potty (wanting to sit, try, emulate adults)     •    Curiosity wanes when effort feels challenging     •    Can child tolerate discomfort when effort > reward? Three learning stages     1    Effort much greater than reward (hardest phase)     2    Effort equals reward     3    Effort becomes easier, reward greater (integrated/automatic) Direct vs Indirect Learning Strategy Maximize indirect learning before potty expectations     •    Healthy adult modeling and body talk outside bathroom     •    Play props and toys around potty concepts (not in bathroom)     •    Books, songs, visuals about body processes     •    Reduces performance anxiety in actual bathroom moments Formal learning begins with underwear transition     •    Children learn by doing, not just observing (swimming pool analogy)     •    Must wear underwear before mastering skills (expect accidents initially)     •    Keeping diapers while expecting consistent potty requests is unrealistic     •    Children understand: diapers = pee/poop, underwear = different expectation Body Boss Language Framework Replace “big kid” language with “body boss”     •    Avoids developmental struggle of wanting to be big vs baby     •    Emphasizes empowerment and body ownership     •    “You have an important job” vs “you're a big kid”     •    Normalize “listening to your body” and “taking care of your body” across all activities Key phrases to use     •    “Missing the signal” instead of asking “did you poop?”     •    “Your body's figuring out how to feel comfortable” vs “you should be able to…”     •    “It's not happening yet” vs “it's not happening”     •    Tag words: yet, soon, just a matter of time Handling Poop Resistance Treat peeing and pooping as separate skills     •    Different body parts, consistency, pressure     •    Give permission to ask for pull-up when feeling poop urge     •    Celebrate progress: “toilet bowl is half full” Prevent withholding behaviors     •    Getting poop out of body trumps potty success     •    Withholding causes constipation, behavioral issues, reduced bandwidth     •    Offer dignified alternatives (pull-up, permission to soil underwear) Response approach     •    Reduce adult energy/focus around the struggle area     •    Slow things down, reduce urgency     •    Continue indirect learning without performance pressure Practical Implementation Potty equipment choices     •    Offer both little potty and toilet seat attachment     •    Let child choose which feels safer     •    Feet firmly planted important for bowel movements Nighttime readiness     •    5 consecutive nights of dry pull-ups     •    Check earlier than usual wake time to distinguish holding vs morning release Launching process     •    Start at home, not school     •    Long weekend good for formal launch     •    Don't go back and forth between diapers/underwear (confusing)     •    Reset to diapers okay if stress becomes excessive Resources & Support Diaper Doggy book     •    Creates ritual for transition (like Tooth Fairy)     •    Uses body boss language throughout     •    Available at Barnes & Noble (not Amazon) Joan's consultation services     •    Virtual coaching: $25/30min, $50/hour through medical practice     •    Personalized social stories available     •    Works with families nationwide Learn more about your ad choices. Visit podcastchoices.com/adchoices

Join us for a week of unbroken prayer in the life of Northway Church. May these moments of guided prayer invite us deeper into Holy Week this year.

In this episode of Complex Systems, Patrick McKenzie riffs on why public sector payroll modernization is even more likely to fail than the typical public software procurement project. He then goes into a wider discussion about payroll providers and their role as software, payment rails, and a sink for an enduring controversy in political economy. We want robust state capacity and hate income taxes. He breaks down the history of tax withholding as a state-deputized collection mechanism and explains how providers like ADP manage a lucrative "conveyor belt" of money to earn interest on the "float". Finally, he discusses how fintech innovations like Earned Wage Access (EWA) are providing a pro-social, daily-pay alternative to predatory payday loans.–Full transcript available here: https://www.complexsystemspodcast.com/public-payroll/–Presenting Sponsors: Mercury, Meter, & GranolaComplex Systems is presented by Mercury—radically better banking for founders. Mercury offers the best wire experience anywhere: fast, reliable, and free for domestic U.S. wires, so you can stay focused on growing your business. Apply online in minutes at mercury.com.Networking infrastructure has a way of accumulating technical debt faster than almost anything else in IT. Meter handles the full stack (wired, wireless, and cellular) as a single integrated solution: designed, deployed, and managed end-to-end so there's only one vendor to call when something goes wrong. Visit meter.com/complexsystems to book a demo. If meetings consistently leave you with hazy action items and lost context, Granola handles the transcription so you can actually participate and gives you searchable notes afterward. Try it free at granola.ai/complexsystems with code COMPLEXSYSTEMS–Links:Mikey Dickerson episode: https://www.complexsystemspodcast.com/episodes/fixing-government-technology-with-mikey-dickerson/ –Timestamps:(00:00) Intro(01:10) Why government payroll projects keep failing(02:08) The root cause: rules nobody can write down(05:22) Fraud in plain sight: pension spiking(10:18) The Information theory problem(11:57) Essay: “Payroll Providers, Power, Respect”(13:54) Why does payroll exist, anyway?(16:13) Enter tax withholding(18:20) An aside about tax preparation software (20:05) Sponsors: Mercury | Meter(22:54) An aside about tax preparation software (cont'd)(25:00) Withholding taxes were an operational disaster in early implementations(27:08) So what happens in payroll, anyway?(29:50) “Where is the risk transfer?”(33:43) What about those other payments?(39:01) Where is the frontier in payroll?(39:25) Sponsor: Granola(41:15) Where is the frontier in payroll? (cont'd)(45:59) Rideshare apps vs. payday loans: Byrne Hobart's insight(46:05) FinTech's net impact(47:12) Wrap

HOUR 4: Withholding information always leads to the craziest conclusions. full 2100 Wed, 25 Mar 2026 22:00:00 +0000 Fz7OeHmrrD4FELVu3TnTaRjxtj9c0D3Z news The Dana & Parks Podcast news HOUR 4: Withholding information always leads to the craziest conclusions. You wanted it... Now here it is! Listen to each hour of the Dana & Parks Show whenever and wherever you want! © 2025 Audacy, Inc. News False https://player.ampe

The Crabby Coffee Shop hosts Faye Bernstein, a 20-year employee at the Minnesota Department of Human Services. Bernstein gives her first-hand report by telling you what happened when she questioned the suspicious activities occurring at DHS.See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Tonight on The Last Word: The Justice Department withheld Epstein documents including some relating to Donald Trump. Also, Democrats demand the Justice Department investigate Attorney General Pam Bondi for potentially lying to Congress. Plus, a teen who spent six days in an ICE facility is targeted by the Department of Homeland Security. And Donald Trump proposes replacing income tax with tariffs. Rep. Ro Khanna, Sen. Sheldon Whitehouse, Rep. Seth Moulton, and Rep. Brendan Boyle join Lawrence O'Donnell. To listen to this show and other MS podcasts without ads, sign up for MS NOW Premium on Apple Podcasts. Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

Support the show & be a part of #STSNation:Donate to STS' Trial Travel: Https://www.paypal.com/ncp/payment/GJ...VENMO: @STSPodcast or Https://www.venmo.com/stspodcastCheck out STS Merch: Https://www.bonfire.com/store/sts-store/Joel's Book: Https://amzn.to/48GwbLxSupport the show on Patreon: https://www.patreon.com/SurvivingTheSurvivorEmail: SurvivingTheSurvivor@gmail.com Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

It's tax season - and many Americans are going to receive higher than expected refunds. Guess what Clark wants you to do with extra money? And what about your withholding for this year? Also today,  more clarity on Trump accounts. While the federal government is seeding these accounts with $1,000 for newborns, proceed with caution. Clark tells you how these work, who benefits, and who does not. Tax Refunds & Withholding: Segment 1 Ask Clark: Segment 2 Trump Accounts: Segment 3 Ask Clark: Segment 4 Mentioned on the show: 4 Reasons Why This Is the Best Time of the Year To File Your Taxes Why You Do Not Want To Get a Big Tax Refund Check - Clark Howard Is One Medical Membership for Prime Members Better Than a Health Concierge? Direct Primary Care: A new solution for rising health care costs? Should I Use a Credit Card or Give Up My Bank Account Info To Save 2.3%? Roth vs. Traditional 401(k): What's the Difference? - Clark Howard Trump Accounts: What You Need To Know Best 529 Plans by State: How Clark Howard Picks the Top College Savings Plans Should I Contribute to a 529 Plan Only To Roll It Into a Roth IRA Later? BBB-File a Complaint 5 Best Places To Buy Pet Medicines - Clark Howard Clark.com resources: Episode transcripts Community.Clark.com  /  Ask Clark Clark.com daily money newsletter Consumer Action Center Free Helpline: 636-492-5275 Learn more about your ad choices: megaphone.fm/adchoices Learn more about your ad choices. Visit megaphone.fm/adchoices

The Trump DOJ is still withholding 50% of the Epstein files, according to Rep. Robert Garcia. Plus, American journalist Don Lemon is released from his arrest for covering protests in Minnesota. Also, the largest federal employee union calls for the firing of Secretary of Homeland Security Kristi Noem. And fatal ICE shootings lead to nationwide protests. Lisa Rubin, Leah Greenberg, Sara Nelson, Zack Beauchamp, and Rep. Kelly Morrison join Ali Velshi. To listen to this show and other MS podcasts without ads, sign up for MS NOW Premium on Apple Podcasts. Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.