The Deep Waters Way | Episode 12: Making Disciples: Saved, Transformed, Sent

In this episode, we bring our 12-part series on new beginnings to a close by exploring the Great Commission in Matthew 28:18-20. Rather than treating this passage as a stand-alone missions text, Ray frames it as the purpose behind everything the series has covered — the new beginning and transformation found in Christ isn't just personal, it's commissioning.

Jesus didn’t save us just to keep us out of hell — He saved us to send us. This episode examines the transition from personal transformation to divine mission, unpacking Jesus’ declaration of authority, the grammatical nuance behind “go,” the true depth of discipleship, the meaning of baptism “into” the name of the Triune God, and the promise of Christ’s abiding presence through the Holy Spirit. The Great Commission serves as the ultimate “why” for our journey, providing the motivation and direction needed to navigate the discomfort of faith and step into deeper waters.

Core Takeaways

• A secure sense of “why” sustains commitment through the discomfort of new beginnings and transformation — without it, it’s easy to quietly let a calling go.
• Jesus’ authority in Matthew 28:18 is not newly granted divinity, but the public restoration of authority that was always His, laid aside voluntarily in the incarnation.
• “Go” in the Greek functions as a command because it is paired with the imperative “make disciples” — a construction Matthew uses elsewhere (go and tell, come and see).
• Discipleship is imitative, not just informational — a disciple takes on the master’s character and mission, not merely his knowledge.
• The Great Commission removes previous geographic restrictions, extending the mission to all nations.
• Baptism is better understood as being baptized “into” the name of the Father, Son, and Holy Spirit — entrance into covenant relationship and shared identity.
• Obedience to Christ’s commands is not what saves us, but is the natural fruit and evidence of a transformed, loving relationship with Him.
• Jesus’ promise to be with us “to the end of the age” is fulfilled through the ongoing presence of the Holy Spirit.

Depth of Insight

• True discipleship is a life-long journey of becoming, where a fully trained disciple looks like their Teacher in both character and mission.
• Making disciples is a diligent task to be lived out “as you are going” through daily life — at home, while walking, lying down, and rising.
• The mission is grounded in the vindication of Jesus’ authority, which He voluntarily laid aside during the incarnation.
• The “in the name” vs. “into the name” translation debate clarifies baptism as covenant entrance rather than simply an act performed under authority.
• The apostles’ practice in Acts of baptizing “in the name of Jesus” is a natural shorthand that complements, rather than contradicts, the full Trinitarian formula in Matthew.
• By returning to the Father, Jesus is no longer bound by physical limitations, allowing Him to be present with every believer through the Spirit until the new heaven and new earth.

Featured Scripture These passages are explicitly cited in the episode:

• Matthew 28:18-20 — The Great Commission (primary text)
• Luke 6:40 — “A disciple is not above his teacher…”
• Acts 1:8 — Witnesses to the ends of the earth
• John 14 — Obedience as the sign of love for Jesus

Theological Connections

• Deuteronomy 6 — Diligent teaching of God’s truth in everyday life
• 1 Peter 2:9 — God’s people as a kingdom of priests and holy nation
• Joel 2:28 — The Spirit poured out on all flesh
• John 14:18, 16-17, 16:7 — The promise of the Spirit and not being left as orphans
• Mark 5:1-20 & John 4:1-42 — Early examples of ministry beyond Israel
• Revelation 21:1 — The hope of the new heaven and new earth

Scholarly Context & Commentary

• The Holy Bible: English Standard Version (primary translation)
• G.K. Chesterton quote on the Christian ideal being found difficult and left untried
• Analysis of the participle poreuthentes (“having gone” / “as you are going”)
• Trinitarian baptismal formula and its relationship to baptismal language in Acts

Links referenced in this episode:

• podchaser
• applepodcasts

The Deep Waters Way | Episode 11: Encountering Holiness: Revealed, Refined, Released

Episode 11 closes the loop on a promise made ten weeks earlier, finishing the Luke 5 passage that opened the series. Where Episode 1 focused on Jesus’ command to Peter to put out into the deep and let down the nets for a catch, this episode picks up with the astonishing results of that obedience—a haul so massive it nearly sinks two large fishing vessels—and the profound internal crisis it triggers in Peter. Rather than celebrating the miracle as the climax, the teaching highlights Peter’s collapse into fear and confession as the true turning point. Reading this scene alongside Isaiah 6, the episode shows how an encounter with God’s unveiled holiness exposes a person completely, yet leads not to destruction but to cleansing, comfort, and commission.

The core message explores the radical nature of God’s holiness—His “Kadosh”—which reveals our brokenness not to condemn us, but to refine us. Both Peter and Isaiah move through the same pattern: overwhelming revelation of divine otherness, honest confession, purifying encounter, and joyful sending. Jesus’ response to Peter (“Stop being afraid”) functions like the altar coal in Isaiah’s vision—real cleansing that realigns reality. The episode connects this to the broader biblical pattern (seen in Abraham) of being blessed in order to be a blessing, reframing “catching men” as rescue: pulling people alive from chaos into life in Christ. The day that began with boats full of men and no fish ends with boats full of fish and no men, as the fishermen leave everything to follow Jesus.

Core Takeaways

• Blessing Can Provoke Terror: A miraculous catch produces genuine existential fear in Peter rather than simple joy, exposing the gap between God’s holiness and human sinfulness.
• Kadosh as Radical Otherness: Holiness at its root means “to cut” or “separate,” describing God’s perfect distinctiveness from our broken world rather than merely a moral standard.
• Comfort That Cleanses: Jesus’ μὴ φοβοῦ (“Stop being afraid”) is present-tense reassurance that purifies like the altar coal—neither condemning Peter nor minimizing his sin.
• Cleansing Leads to Commission: Purification is never the endpoint; in both Isaiah and Peter’s stories, it is immediately followed by a sending into God’s mission.
• From Spiritual Deafness to Hearing: Loud, self-focused declarations of unworthiness drown out God’s voice; only surrender to His refining presence allows us to hear His purpose.

Depth of Insight

• The Prophetic Call for All: This is not merely Peter’s story but a pattern for every believer as part of God’s kingdom of priests. The encounter mirrors Isaiah 6 in structure and outcome.
• Scale of the Miracle: First-century Galilean boats like Peter’s (roughly 30 feet long, crewed with hired servants, capable of holding 1.5–2 tons) make the catch staggering—over four thousand pounds that threatened to swamp both vessels.
• Not the First Meeting: Peter had encountered Jesus earlier (John 1 and likely the wedding at Cana), yet this moment still produced holy terror because it revealed God’s glory in power.
• What Jesus Does Not Say: Equally important is Jesus’ refusal to condemn or offer excuses—He addresses the sin directly while extending grace that transforms.
• Rescue, Not Capture: The Greek term for “catching men” means to take alive. Jesus inverts the enemy’s imagery of trapping people, calling Peter (and us) to pull the drowning into freedom.

Featured Scripture These passages are explicitly cited within the episode:

• Luke 5:6–11 — The primary text: the overwhelming catch, Peter’s confession, and Jesus’ response.
• Isaiah 6:1–8 — The parallel prophetic call and throne-room vision.
• 2 Corinthians 1:4 — Comfort received from God is meant to be passed on to others.

Theological Connections

• Luke 5:1–5 — The earlier half of the encounter (Jesus’ command to put out into the deep) covered in Episode 1.
• John 1:35–42 & John 2:1–11 — Peter’s prior meetings with Jesus.
• Mark 1:20 — Hired servants illustrate the scale of the operation.
• Exodus 3:1–6, 19:6, 33:20 — Burning bush, kingdom of priests, and the danger of seeing God’s face.
• Hebrews 12:29 / Malachi 3:2 — God as refining/consuming fire.
• Luke 6:38 / Psalm 23:5 — Pressed-down, overflowing blessing.
• Mark 4:35–41, 5:1–20, 6:45–52 — Future events (storm, demoniac, walking on water) still ahead for Peter.
• John 4:1–26 — Contrast with the Samaritan woman’s recognition of Jesus.
• Luke 15:17 — The Prodigal Son coming to himself.
• Leviticus 11:44–45 / 1 Peter 1:15–16 — The call to be holy.
• 1 Kings 19:11–13 — The still small voice after the fire.
• Genesis 12:1–3 — Blessed in order to be a blessing.
• 2 Timothy 2:26 — Inverted imagery of being taken captive.

Scholarly Context & Commentary

• The Holy Bible: English Standard Version. Wheaton, IL: Crossway Bibles, 2016. Primary translation used.
• Etymology of Kadosh: Hebrew root meaning “to cut” or “to separate,” tracing its shift from generic ancient usage to the defining character of the God of Abraham (Brown-Driver-Briggs Hebrew and English Lexicon).
• Galilean Fishing Archaeology: Analysis of first-century vessels and the dramatic scale of the catch. See the “Sea of Galilee Boat”: https://en.wikipedia.org/wiki/Sea_of_Galilee_Boat.
• Greek Insight: Mē phobou carries the force of “stop being afraid” right now, offering immediate comfort in the midst of present terror.

**The Deep Waters Way | Episode 10: Building on the Rock: Hearing, Doing, Enduring**

In this episode, we explore the culminating teaching of the Sermon on the Mount, focusing on the critical choice between building a life on rock or on sand as presented in Matthew 7:24–27. We examine how the foundations we choose in response to Christ's call determine our ability to withstand the inevitable storms of life. This narrative serves as an invitation to move beyond mere mental agreement and toward a lived-out faith characterized by both hearing and doing the words of Jesus.

The core message challenges the common desire to claim God is on our side, highlighting instead the necessity of aligning ourselves with His agenda. We analyze the transition from the beatitudes and teachings on interpersonal relationships to these final four warnings regarding the gates we enter, the prophets we follow, the disciples we become, and the foundations we lay. By understanding faith as "acting on the presumption of reliability," we see that a life built on the rock is the product of saving grace that results in a fundamentally different way of living.

As we conclude, we reflect on the reality of life's collapses and the enduring hope found in God's specialty of restoration. Whether clearing the debris of past failures or choosing to dig deep for the first time, we are reminded that the opportunity to anchor our lives to the solid bedrock of Jesus' words remains open as long as we draw breath.

**Core Takeaways**

* **Hearing vs. Doing**: A life built on the rock is defined not just by hearing the teachings of Jesus, but by the practical foresight to act upon them; those who hear but do not act are compared to builders on deceptive sand.

* **Wisdom as a Moral Category**: In the biblical perspective, being "wise" or "foolish" describes a moral category of how a person orders their entire life—either in reverent awareness of God or as if His instructions do not ultimately matter.

* **Faith as Active Trust**: Faith is more than mental agreement; it is acting on the presumption of reliability, trusting the Speaker enough to live differently because we believe His words are true.

* **The Restorative Power of Grace**: Catastrophic collapse does not end the story; God offers the grace to clear away the ruins of poor choices, repent, and rebuild a lasting life anchored to the person of Jesus.

**Depth of Insight**

* **The Geographic Context of Galilee**: The imagery of rock and sand reflects the literal transition in the northwestern Sea of Galilee between rocky basalt plateaus and the sandy, silt-like soil found in dry stream-beds known as wadis.

* **The Deceptive "Summer Sandbar"**: During hot months, sandy soil bakes into a hard, crusty layer that appears stable to a builder in a hurry, yet it erodes and shifts instantly during sudden winter flash floods.

* **Aligning with the Commander**: The encounter in Joshua 5 illustrates that God does not "side" with human agendas; rather, we are expected to align ourselves with the will of the Commander of the Lord’s army.

* **The Four Choices of the Sermon**: Jesus concludes His discourse with four distinct warnings—two gates, two prophets, two kinds of disciples, and two foundations—all answering the ultimate question of whether we are truly with Him.

* **The Mirror of the Word**: Drawing from James, the person who hears but does not obey is compared to someone who looks at their reflection in a mirror, then walks away and immediately forgets what they look like.

**Featured Scripture**

These passages are explicitly cited by book, chapter, and/or verse number within the Episode 10 script:

* **Matthew 7:24–27**: The primary text regarding the two builders and their foundations.

* **Joshua 5:13–15**: The encounter between Joshua and the Commander of the army of the LORD.

* **Ephesians 2:8–10**: Cited to clarify that we are saved by grace through faith for the purpose of good works.

* **Hebrews 11:1**: Explicitly cited as the biblical definition of faith as the assurance of things hoped for.

* **Matthew 5–7**: Identified as the location of the Sermon on the Mount.

**Theological Connections**

These passages are referenced through allusions, quotes, or thematic parallels within the Episode 10 script:

* **Luke 6:46–49**: Alluded to as the parallel account of Jesus' discourse, often called the Sermon on the Plain.

* **Psalm 111:10 / Proverbs 9:10**: Referenced regarding the teaching that “the fear of the Lord is the beginning of wisdom.”

* **James 1:23–25**: Alluded to through the metaphor of the man looking into a mirror and forgetting his reflection.

* **James 2:17, 26**: Referenced through the blunt declaration that “faith without works is dead.”

* **John 21:25**: Alluded to regarding the fact that not everything Jesus said or did was included in the Gospels.

* **John 21:15–19**: Referenced as the scriptural example of Jesus charging Peter to care for believers after his own personal collapse.

* **Hebrews 11**: Referenced regarding the biblical history of individuals whose faith was seen through what they did.

**Scholarly Context & Commentary**

* The Holy Bible: English Standard Version. Wheaton, IL: Crossway Bibles, 2016. The primary translation used for the study of the Matthean text.

* Spurgeon, Charles. *The King Has Come*. Edited by Larry Richards. pp. 84–85.

* Morgan, G. Campbell. *The Gospel According to Matthew*. p. 80.

* The Nature of the Sermon Discourse: Discussion on whether Matthew and Luke record the same event from different angles or separate itinerant teaching sessions.

* Theophanic Appearances: Identification of the “man with a drawn sword” in Joshua 5 as a theophany—a pre-incarnate appearance of Christ.

* Galilean Geology: Understanding the underlying basalt from ancient volcanic flows and the limestone plateaus of the Galilee region explains the “wise” builder’s effort to reach unyielding rock.

Links referenced in this episode:

• adminhedeepwatersway.com

**The Deep Waters Way | Episode 9: Encountering the Messiah: Transforming Lives and Worship**

The central theme of today's discussion revolves around the transformative power of a single encounter, as illustrated through the story of Jesus and the Samaritan woman at the well. We explore how this significant meeting not only changed the woman's life but also had a profound impact on her entire community. We emphasize that worship is not confined to a location but is fundamentally about a relationship with God the Father. Through this narrative, we highlight the importance of compassion over judgment, as Jesus gently reveals truths about the woman's life without condemnation. Ultimately, we reflect on how our own encounters with Christ can lead to personal transformation and inspire us to share that experience with others, becoming catalysts for change in our communities.

An encounter at Jacob's well serves as the focal point for a profound discussion on the transformative power of personal encounters with Jesus. The narrative unfolds with Jesus, weary from travel, reaching a Samaritan woman, challenging not only the cultural norms of his time but also the deep-seated prejudices between Jews and Samaritans. This meeting is not mere chance; Jesus "had to go through Samaria" for a divine purpose, highlighting the necessity of reaching those who are often marginalized or overlooked. As the conversation progresses, the woman initially perceives Jesus’ offer of "living water" in physical terms, yet it becomes clear that Jesus is addressing her deeper spiritual thirst. He gently reveals her past, reflecting his divine knowledge and compassion, rather than condemnation. Through this interaction, the woman transitions from a state of brokenness to a messenger of hope, leading her community to encounter Jesus themselves. This episode underscores the themes of grace, redemption, and the call for all individuals, regardless of their past, to share their testimony and facilitate transformation in others' lives. It emphasizes that worship transcends physical spaces and rituals; true worship is about a relationship with God, centered on spirit and truth.

The core message challenges us to stop focusing on the "worship of God"—the places and times we often limit Him to—and instead center our lives on the God we worship. We analyze the Samaritan woman’s journey from a trauma-filled past to becoming a catalyst for village-wide redemption, illustrating that no story is so broken that God cannot use it as a source of living water for others. By examining the typology of the "well motif" and the "Seventh Man," we see Jesus revealing His identity as the Messiah who brings a new beginning to those searching for hope.

As we conclude, we reflect on the woman leaving her water jar to proclaim the reality of Christ, and we consider how our own encounters with Jesus can lead to a transformation that ripples out to change the lives of those around us.

**Core Takeaways**

* Divine Necessity over Geography: Jesus "had" to pass through Samaria not because of the map, but because of a spiritual need. God intentionally seeks out those isolated by tradition and trauma, proving His route is dictated by mercy.

* The God We Worship vs. The Worship of God: Transformation occurs when we move away from religious "procedures" and "places" to focus on the person of the Father. Worship is not an isolated event but a rhythm of participation in the divine nature. The hour is coming, and is now here.

* Brokenness as a Bridge: The woman’s life—marked by serial loss and social suspicion—was not a barrier to her mission but the very truth Jesus used to spark a village-wide revival. Jesus offers compassion and gentleness rather than condemnation.

* The Transformative Encounter: A single encounter with the Messiah can change untold lives, moving a person from a state of thirst to having a spring of water within that flows into eternal life. This living water becomes a river flowing out to others.

* From Thirst to Testimony: The woman leaves her water jar, testifies boldly, and an entire village believes—first through her word, then through Jesus’ own—showing how one transformed life impacts many.

**Depth of Insight**

* The Well Motif Typology: This narrative echoes Old Testament patterns of patriarchs like Jacob, Moses, and Abraham’s servant finding brides at wells, signaling that Jesus is searching for His bride, the Church, even among the outcasts.

* The Seventh Man: While the woman had five previous husbands and a current relationship offering no status, Jesus reveals Himself as the "Seventh Man"—the perfected husband who restores the dignity of those who have been defined by their past.

* The Ebal-Gerizim Irony: Sychar sits on the slopes of Mt. Ebal, the "mountain of curses," while Samaritans looked to Mt. Gerizim for "blessing". Jesus’ presence brings the ultimate blessing to the very place traditionally associated with the curse.

* Spirit and Truth Reality: Jesus redefines worship as something no longer tied to physical shrines but to the inauguration of the Kingdom, which is "now here" in the person of the King. True worshipers worship the Father in spirit and truth.

* The Life Change Index Scale: The woman’s history of serial marriages and current arrangement represents high-level trauma—including death and divorce—requiring the "gentleness and honesty" of Jesus. Jesus demonstrates both His full humanity (weariness at the well) and divinity (knowledge of her life).

* Jesus as the God Who Sees: He meets the woman in her ordinary, weary moment at noon, uses physical terms (water) to point to spiritual realities (the Holy Spirit), and gently reveals truth to open her eyes.

**Featured Scripture**

These passages are explicitly cited by book, chapter, and/or verse number within the Episode 9 script:

* John 4:1–43: The primary text for the encounter at Jacob’s Well (especially vv. 4, 7-10, 16-18, 23-26, 28-29, 39-42).

* John 3: Cited as a parallel where Jesus uses physical terms to explain spiritual realities.

* Matthew 5: Explicitly cited regarding "hungering and thirsting for righteousness".

* Deuteronomy 18:18: Explicitly cited regarding the promise of a "prophet like Moses".

**Theological Connections**

These passages are referenced through allusions, quotes, or thematic parallels within the Episode 9 script:

* 2 Kings 17:24–41: Referenced regarding the Assyrian policy of deportation and the resettlement of five foreign nations in Samaria.

* Joshua 8:30–35: Alluded to regarding the covenant renewal ceremony held in the valley between Mount Gerizim and Mount Ebal.

* Isaiah 44:3 / Isaiah 55:1: Referenced through the prophetic metaphors that describe God’s Spirit and spiritual refreshment as "Living Water".

* Ezekiel 47:1–12: Alluded to through the vision of the restorative river flowing from the threshold of the Temple of God.

* Revelation 22:1–2: Alluded to regarding the river of life, bright as crystal, flowing from the throne of God.

* Genesis 24, 29, and Exodus 2: These passages form the basis of the "well motif" typology regarding finding brides at wells.

* 1 Peter 2:5: Alluded to regarding believers being "living stones" built into a spiritual house.

**Scholarly Context & Commentary**

* The Holy Bible: English Standard Version. Wheaton, IL: Crossway Bibles, 2016. Primary formal equivalence translation used for scriptural analysis.

* Guzik, David. Cited regarding the Samaritans’ error in both the place and grounds of their worship.

* Shechem’s Significance

* The Woman at the Well - Myths

* Assyrian Deportation and Resettlement

* Joshua's Altar on Mount Ebal

* Mount Gerizim and the Samaritans

* Historical and Archaeological Context

* The Places YHWH Will Choose

* Life Change Stress Test

The Father does not merely rehabilitate wayward children — He raises the dead. In this episode of The Deep Waters Way, Ray Cooper explores one of the most familiar — and most misread — parables Jesus ever told. Drawing on Luke 15:11–32, Ray argues that familiarity with this story is itself one of the greatest obstacles to understanding it. Far from a simple tale of a wayward son who comes home, the parable is the climax of a three-story sequence — the lost sheep, the lost coin, the lost sons — each escalating in the irreplaceability of what is lost, until the math stops mattering entirely.

Ray traces both brothers through the lens of Ecclesiastes, showing that each represents a different form of the same futile search for satisfaction apart from the Father: one through reckless pleasure, the other through joyless striving. The episode's central claim is that the Father's response to both sons is not a transaction but an act of extravagant, undignified, resurrection-level love — a love that redeems our nature, restores the robe and the ring and the status of sonship, and invites us back into relationship despite our deepest shortcomings. Ray closes with the observation that Jesus left the parable open-ended deliberately, because the Pharisees — and we — still have the opportunity to write its ending.

• The parable of the prodigal son is the third in an escalating series — sheep (1 of 100), coin (1 of 10), son (1 of 2) — where the loss becomes increasingly irreplaceable. In the economy of the Father, the math of loss stops mattering when it comes to family. The restoration is always extravagant.
• The younger son's request for his inheritance was not merely rude by first-century standards — it was the cultural equivalent of declaring his father dead, a move that shattered family bonds and his standing within the entire community.
• Both sons illustrate different forms of being lost, and both have a transactional relationship with the Father. The younger son tries to negotiate his way back in as a hired worker; the elder son keeps a ledger of service rendered and rewards withheld, breeding resentment and entitlement.
• God does not merely rehabilitate our behavior to make us useful workers or better people. He redeems our nature, restoring the robe, the ring, and the status of sonship. What the Father does for the returning son is not rehabilitation — it is resurrection.
• True transformation begins when we stop trying to negotiate our way back into relationship and instead throw ourselves on the unmerited mercy of the Father. The son came hoping for a job. The Father gave him back his name.
• The Father's response to both sons is identical in character: undignified, extravagant, pursuing love. He runs down the road; he goes out of the banquet to beg. This love is not contingent upon our actions — it is freely given, and it is always the same.
• The Ecclesiastes thread runs through both brothers: the younger pursued pleasure and found emptiness; the elder pursued striving and found the same. Neither can be satisfied by anything under the sun.
• Jesus left the parable unfinished because the ending belongs to the listener.

The escalating series. The three parables in Luke 15 are not interchangeable illustrations of the same point. They build. When you lose one percent of a flock, it's an annoyance. When you lose ten percent of your savings, it's a crisis. When you lose any part of your family, the math stops mattering. The escalation is deliberate — by the time we reach the sons, Jesus has made the stakes as high as they can go.

The cultural death wish. In first-century Israel, a son asking for his inheritance while the father was still living was not merely presumptuous — it was the cultural equivalent of telling his father, "You're dead to me." The younger son then compounded this by selling the property, which he had no legal authority to do, effectively treating the father as already gone before he had even left. This act shattered not only the family relationship but his standing within the surrounding community as well.

Solomonic hunger. The younger son's journey into reckless living serves as a narrative echo of Ecclesiastes, proving that searching for satisfaction under the sun ends in a pigpen of vanity and striving after wind. The one who sought to satisfy his every desire through reckless living finds himself unable to be satisfied — the same lesson Solomon recorded centuries earlier.

"He came to himself." This phrase is one of the most theologically loaded in the parable. Ray explores the tension between genuine repentance and continued self-management: did the son truly surrender, or was he still attempting to engineer his own restoration? The answer may be both — and true transformation only begins when self-management finally fails.

The kezazah. Drawing on Kenneth Bailey's cultural research via the episode's supplemental video resource, Ray explains the ancient community ritual in which an earthen pot of burnt grain was smashed at a person's feet to signal that they were dead to the community — a consequence that could be triggered by losing an inheritance to Gentiles. The Father's undignified run was likely an intentional act of mercy designed to reach the son before the community could perform that ritual — an act of protection before a word was even spoken.

Undignified grace. A Middle Eastern father running to meet a wayward son was considered unseemly and undignified. Yet the Father chooses it — an extravagant move spurred by a gut-wrenching compassion that does not calculate the cost before acting.

The robe, the ring, the shoes. These are not comfort items. Each carries specific meaning: the best robe is the Father's own, clothing the son in the Father's righteousness and stripping away the old, shameful identity; the ring confers legal authority and family identity, declaring that the one who wears it is a son of the house; the shoes mark him as a son, not a servant. The son came hoping for a job. The Father gave him back his name.

Resurrection, not rehabilitation. The Father's own words are explicit: "This son of mine was dead, and is alive again." This is not recovery language. It is resurrection language. The restoration on offer is not an improvement of the old life but the beginning of a genuinely new one — the one who breathed life into us at the beginning breathing life into us again.

The elder brother and Ecclesiastes. The elder brother is not simply the villain of the second act. He is the Pharisee, the striver, the one who has been doing everything right and is still standing outside the feast, unsatisfied. Ecclesiastes 4:4 names his condition precisely: all toil and skill in work come from envy of a neighbor. Everything was fine until the younger brother returned. And like his brother before him, the Father goes out to him — choosing the same undignified, pursuing love for the son who stayed as for the son who ran.

The open ending. Jesus did not close the parable because he was speaking directly to the Pharisees, who had the opportunity to write the ending themselves. That invitation remains open.

(Directly cited by book, chapter, and verse within the episode)

• Luke 15:11–32 — The Parable of the Prodigal Son. Primary text for the episode.
• Ecclesiastes 5:10 — "He who loves money will not be satisfied with money, nor he who loves wealth with his income."
• Ecclesiastes 6:7 — "All the toil of man is for his mouth, yet his appetite is not satisfied."
• Ecclesiastes 4:4 — "Then I saw that all toil and all skill in work come from a man's envy of his neighbor. This also is vanity and a striving after wind."
• Hebrews 2:14 — Cited in connection with the father running: the Greek word for "aid" carries the sense of running to the assistance of someone in need.
• Romans 12:1 — Referenced in connection with the gut-wrenching nature of God's mercies and the compassion the father displays.

(Scripture alluded to, quoted without citation, or woven into the episode thematically)

• Luke 15:4–10 — Alluded to throughout the episode via the escalating "math of loss" involving the lost sheep and the lost coin, which form the first two parables in the series leading to Luke 15:11–32.
• Luke 15:7, 10 — Referenced through the discussion of the joy of heaven when a single sinner repents, which the father's feast mirrors and embodies.
• Ecclesiastes (broadly) — The episode frames both brothers as living illustrations of Ecclesiastes' central thesis: nothing under the sun can fill the place in our lives made for God.
• Isaiah 43:18–19 — Ray frames the Father's act of restoration as "Isaiah's new thing in a new context," connecting Episode 8 directly to Episode 7's treatment of God doing a new and unexpected thing in the lives of his people.
• Romans 5:8 — Alluded to through the declaration that "while we were still sinners, Christ died for us" — the same pursuing love displayed by the father in the parable.

• The Holy Bible: English Standard Version. Wheaton, IL: Crossway Bibles, 2016. Primary formal equivalence translation used for scriptural analysis throughout the episode.
• Schaff, Philip, ed. A Popular Commentary on the New Testament.Contributor: J.J. van Oosterzee.
• Usage: Cited regarding the elder son's "slavish service," noting that while he was deeply involved in the work of the house, he remained tragically disconnected from the heart of the Father.
• YouTube. "Episode 8 Research Resource." https://www.youtube.com/watch?v=5RMUm-hLAlo. Supplemental historical and narrative framework used to explore the Middle Eastern cultural context of the parable, including the kezazah ritual and the significance of the Father's run.

The Deep Waters Way is an independent, faith-based Bible teaching podcast hosted by Ray Cooper. New episodes available wherever you listen. Full transcripts and show notes at thedeepwatersway.com.

Episode 7 | Called by Name: Reclaiming the Wilderness

Who has the right to give you a name? The voices and powers that want to destroy you, or the God who created and redeemed you? What new thing is God doing in your life that outshines all other things? Why would a holy God continue to pursue and desire to restore a people who have repeatedly fallen short and failed him?

In this episode of The Deep Waters Way, we turn to Isaiah 43:16–44:5. We explore how God speaks through the prophet to answer these profound questions, reminding His people of His character and declaring that He is doing a new thing. We see that God will not, indeed cannot, be put in a box. He is different — holy — and His actions flow from His unchanging character in ways that often surprise us.

We examine God’s declaration that He has created, formed, and redeemed us — calling us by name and claiming us as His own. We see the dramatic contrast between Yahweh and the powerless gods of the nations, and we witness God’s promise to do something new: making a way in the wilderness, rivers in the desert, and ultimately pouring out His Spirit.

• Prophecy Beyond Headlines: We must move past the tendency to treat prophetic writings merely as coded current events or direct pointers to Christ, and instead see them as a revelation of the unchanging God who stands outside of time.
• Identity vs. Domination: A profound contrast exists between the Legion of Mark 5, which overwrites identity, and Yahweh, who calls us by name. God does not destroy our identity; He works within it to bring our character into alignment with His own through the uncovering of His image in us.
• The Exodus Filter: God often uses Exodus language to remind His people of His power to make a way through the sea, yet He warns that He is not bound to act in the same way. The new thing may involve unexpected methods.
• Reclaiming the Dry Places: In ancient thought, the wilderness and desert represent untamed chaos and the dry places where unclean spirits roam. God’s promise to put rivers in the desert is a declaration that He is reclaiming these untamed spaces and making them holy and habitable.

1. The Right to Name: Our identity is not defined by the voices that seek to destroy us or the legion of past failures, but by the God who created, formed, and redeemed us.
2. The Trustworthiness of Otherness: God is trustworthy because He is holy — different; His character is the foundation of our hope.
3. Release of the Former Things: True transformation requires a refusal to cling to the shame of the past or to be constrained by how God has acted previously.
4. Spiritual Outpouring: The ultimate new beginning is not just a change in physical circumstances but a spiritual one, where God pours His Spirit upon the thirsty land of a dead spirit to breathe new life into it.

These passages are explicitly cited by book, chapter, and verse number, in addition to Isaiah 43:1–44:5:

• Ezekiel 36:22: Cited as a parallel, noting that God acts for the sake of His holy name rather than human merit.
• Deuteronomy 6: Cited regarding the command to bind God’s words to the hands and heads, echoed in the promise of the outpouring of the Spirit.

These are the passages mentioned as essential context or thematic parallels that help us grasp the deeper implications of the text.

• Mark 5:1–20: Contrast between the identity-theft of Legion and Yahweh calling us by name.
• The Exodus and the Red Sea: God’s greatest activity toward Israel and the primary historical filter through which the nation was defined.
• Joel and Acts 2 (Pentecost): The promise and fulfillment of the outpouring of the Spirit.
• Ephesians 2:8–9: Salvation is a gift of grace through faith, not a result of works.
• Romans 11: The metaphor of the wild olive being grafted into the cultivated olive.
• Romans 10:9: Confess with your mouth and believe in your heart that Jesus is Lord.
• Hebrews 13:8: God is the same yesterday, today, and forever.
• Isaiah 45: Alluded to in the discussion of God raising up a servant from among the Gentiles.

• Chalmers, Aaron: Identifies the two common problems when engaging prophetic texts: treating them as coded current events or as direct pointers to Christ that ignore the original audience.
• Oswalt, John N.: Argues for the unity of Isaiah and emphasizes that God’s revelation is wholistic, touching the entirety of the human personality.
• Cockerill, Gareth Lee: Cited regarding the character of God as the foundation of hope and the amazing demonstration of God’s love through restoration.

Call to Action What new thing does God want to do in your life? Rest assured, no matter how far you’ve gone, He can bring you out, and pour out His Spirit upon you to give you a new beginning. When He does that, you will be like those described in Isaiah 44 — writing a new name on your hand, the name given by the God who created, formed, redeemed, and transformed you.

It’s time to slip the moorings and head for the deep waters.

Episode 6 | Trampling Chaos: Declaring Divine Glory

Have you ever felt like you were doing all you could, yet still stuck fighting the same battle? Have you ever experienced a sense of déjà vu in the middle of a spiritual storm?

In this episode of The Deep Waters Way, we return with the disciples to the Sea of Galilee in Matthew 14:22-33. Once again we find ourselves in a familiar storm, but this time Jesus is not in the boat with us. As we battle the wind and waves through the night, we witness Jesus coming to us — walking on the water, trampling the chaos of the sea.

What unfolds is far more than a miracle of rescue. We explore how Jesus intentionally demonstrates His divine presence in the midst of chaos. Through His actions and words (“It is I” / ego eimi), we uncover a powerful divine declaration — revealing that He is the I AM, God with us (Immanuel). We examine the deeper Old Testament connections to Job, Isaiah, and Exodus, and we reflect on what it means when Jesus “meant to pass by them” — not to ignore us, but to manifest His glory in our weakness.

We also walk with Peter as he steps out of the boat in obedience, learning the tension between faith and fear, and discovering that even when we begin to sink, Jesus is close enough to reach out and save us.

• The significance of Jesus “intending to pass by them” as a reference to God revealing His glory (as with Moses and Elijah).
• The powerful meaning behind “ego eimi” — the divine name of God.
• How the disciples’ fear transforms into worship as they recognize Jesus as the Son of God.
• The call to step out in obedience even when the wind is against us.

1. Jesus demonstrates His divine power by trampling chaos, showing His authority over nature and our storms.
2. Even in times of trouble, Jesus reassures us with His presence, telling us, “Take heart; it is I. Do not be afraid.”
3. Obedience to Jesus’ call often means stepping out of safety into uncertainty — and that is where we draw closer to Him.
4. In the final moments before victory, we must not let fear drown out the voice of the I AM.
5. Understanding Jesus’ true identity is crucial — He is not just a teacher, but the embodiment of God’s promises, present with us in every storm.

These are the primary scriptures that are read or quoted in their entirety to establish the narrative and theological basis for the episode.

• Matthew 14:22–32: The central text of the episode, read in stages to cover the disciples' struggle, Jesus walking on the water, and Peter's step of faith.
• Job 9:8: Quoted to identify Jesus’ action as a divine credential, specifically that God alone "trampled the waves of the sea".
• Isaiah 43: Cited for the foundational promise that when God’s people pass through the waters, He will be with them.
• Exodus 3:14: Referenced as the origin of the Divine Name (Ego Eimi) that Jesus uses to identify Himself in the storm.
• Matthew 14:32–33: The concluding narrative section describing the wind ceasing and the disciples' worship of the Son of God.

These are the passages mentioned as essential context or thematic parallels that help us grasp the deeper implications of the event.

• Matthew 14:1–21: Referenced for the historical context of Herod the Tetrarch, the death of John the Baptist, and the feeding of the 5,000.
• John 6:18–19: Cited for specific geographical and environmental details, including the rough sea and the boat being three or four miles out.
• Job 38: Used as a parallel for God’s exclusive authority to rebuke and govern the sea.
• The Exodus: Referenced as an echo of God using a strong wind to deliver His people through the waters on dry ground.
• Mark 4: Cited to contrast the disciples' earlier lack of understanding ("What kind of man is this?") with their later growth in faith.
• Mark 5: Referenced for the contrast between demonic spirits casting themselves into the sea versus the Creator walking upon it.
• John 10:11, 8:12, and 8:58: Cited as other instances where Jesus identifies Himself with the "I AM" (Ego Eimi).
• Mark 6:48: Referenced for the technical term parelthein ("pass by"), signifying a divine revelation of glory.
• Genesis 16:13 and Exodus 3:7: Used to highlight the character of God as El Roi, the one who sees the suffering of His people.
• Exodus 33:18–23 and 1 Kings 19: Referenced as Old Testament theophanies where God’s glory "passed by" Moses and Elijah.
• Judges 6:36–40: Cited as a biblical parallel to Peter’s request for confirmation, comparing it to Gideon’s fleece.
• Joshua 3: Referenced as a parallel to Peter’s physical step of faith into the water.
• Matthew 16:16: Referenced as the later, formal confession of Peter regarding Jesus’ identity as the Christ.

• Liddell, Henry George, and Robert Scott. A Lexicon: Abridged from Liddell and Scott’s Greek-English Lexicon. Oak Harbor, WA: Logos Research Systems, Inc., 1996.
• Basanizō: Used to show the waves “tormenting” or “torturing” the boat. This lexical choice implies the storm acts with a form of "chaotic malice" directed at the disciples.
• Phantasma: Used to describe the “ghost” the disciples thought they saw—defined as an illusory appearance or terrifying spectral apparition rising from an unseen place.
• Mounce, William D. Mounce's Complete Expository Dictionary of Old and New Testament Words. Grand Rapids, MI: Zondervan, 2006.
• Opsia: Cited for the lexical understanding of “evening” as a chronological bracket encompassing two distinct three-hour periods: the first from 3:00–6:00 PM and the second from 6:00–9:00 PM. This provides the linguistic basis for the two "evenings" mentioned in Matthew 14.
• Thayer, Joseph. Thayer's Greek-English Lexicon of the New Testament.
• Anemos: Cited for the rendering of the wind as a “strong tempestuous wind,” highlighting the violent, destructive nature of the squall.
• Spurgeon, Charles Haddon. The King Has Come. Edited by Larry Richards. Grand Rapids, MI: Zondervan, 1980.
• Divine Authorization: Cited from Chapter 25, “The King Rules the Wind and Waves” (p. 198), regarding the necessity of having divine authorization and the courage to take the Lord at His word: “We can do anything if we have divine authorization and courage enough to take the Lord at his word”. This serves as the anchor for Peter's request for confirmation before stepping into the impossible

**Episode 5 | What Is Your Name? Restoring the Image of God**

“Have you ever felt like you were caught between two worlds, two lives, two realities: not fully alive to one and yet not free from the other?”

In this installment of The Deep Waters Way, we step into a place where the boundary between what is and what should not be has grown thin. Following Jesus and His disciples to the eastern shore of the Sea of Galilee, we encounter a man living among the dead—bound by chains he can break, yet enslaved by a "Legion" he cannot escape.

The focal point of today's discussion revolves around the transformative encounter between Jesus and a man tormented by unclean spirits, as depicted in **Mark 5:1-20**. We delve deep into the implications of this narrative, examining how this man, living among the tombs, symbolizes humanity's struggle with identity and bondage. Through our exploration, we reflect on the profound question Jesus poses: **“What is your name?”** This inquiry is not merely about identity; it invites us to consider our true selves as image bearers of God, obscured by various forms of bondage. As we unpack the layers of this scripture, we recognize that Jesus’ mission transcends cultural boundaries, offering redemption and restoration to all who feel lost and unclean, echoing God's desire to heal and transform lives.

### Depth of Insight

- **The Unclean Trifecta**: Why Mark emphasizes an unclean man, in an unclean place (tombs), in an unclean land (Gentile territory) — demonstrating that Jesus deliberately chooses to break through into the places we think are beyond redemption.

- **The Weight of a Name**: In Ancient Near East culture, a name was not merely a label but one’s identity and reality. Jesus’ question “What is your name?” is not a request for information but the beginning of restoring the man’s true identity as an image-bearer of God.

- **The Symbolic Abyss**: The irony of the unclean spirits entering the pigs and drowning in the sea — a physical representation of the abyss where chaos belongs — with powerful echoes of the Exodus and the victory of the cross.

- **The Archaeology of Kursi**: The traditional site of this miracle on the eastern shore of the Sea of Galilee, where a 5th-century church commemorates Jesus’ encounter in the Decapolis.

### Core Takeaways

1. **Restoration of Identity**: Jesus sees past our brokenness, shame, trauma, and “personal Legions” to the image of God within us — buried but never destroyed.

2. **The Weight of a Name**: Jesus’ question, **“What is your name?”** is a profound invitation to reclaim our true identity as image-bearers of God.

3. **Spiritual Authority & Mission**: The unclean spirits’ desperate plea to remain in the region highlights Jesus’ supreme authority and foreshadows His mission to bring cleansing, healing, and redemption to all people — including the nations.

4. **The First Missionary**: Jesus commissions the delivered man to proclaim what God has done, making him one of the first missionaries to the Decapolis and a powerful picture of restored purpose.

5. **The Persistence of the Shepherd**: The Good Shepherd knows exactly where the “tombs” are in our lives and has a habit of leaving the ninety-nine to find the one.

**Featured Scripture**

- **Mark 5:1–20** (primary text)

- **Mark 4:35–41** (the journey across the sea)

- Supporting passages: Psalm 74:12–14, Isaiah 51:9–10, Colossians 2:15, John 5 (Pool of Bethesda), Romans 11:17–24

### Outside Sources & Resources

- English Standard Version (ESV) – Primary translation used

- King James (KJV) and Revised Standard (RSV) Versions – Cited for translation of the Greek word for worship/proskuneo

- Ancient Near East (ANE) Historical Framework – Regarding the significance of names and the personification of chaos

**Archaeological & Historical Resources:**

The Demoniacs of Gadara – Biblical Archaeology Society article on the historical and archaeological context of the miracle.

Liberty University Thesis on the Gerasene Demoniac – Academic paper exploring the passage in depth.

Kursi, Sea of Galilee – Wikipedia – Overview of the traditional site of the miracle.

Kursi National Park – Official Site – Information on the archaeological park and visitor resources.

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**Call to Action**

If this episode spoke to you, please share it with someone who feels like they’re “living among the dead.” Jesus is still asking, **“What is your name?”** — rest assured, He knows where the tombs are, and He still restores.

It’s time to slip the moorings and head for the deep waters.

Episode 4 | Muzzling the Chaos: Fear, Faith, and the Creator’s Word

“Faith isn't mere belief. It is acting upon what we believe.”

What is the first thing you think about when we talk about "the deep"? For many, it immediately conjures vivid images of the unknown—loss of control, violent storms, and the dread of what lies beneath. This physical fear of the depth, where you can neither see nor touch the bottom, often mirrors our spiritual lives. We stay in the shallows where it feels safe, fearing the storms that following Jesus might bring.

In this episode of The Deep Waters Way, we join the disciples on the Sea of Galilee in a "great windstorm" that threatened to overwhelm their expertise and their lives. We explore how even those well-prepared can be overcome by adversity, and why our obedience to God’s word is often exactly what brings us into the midst of the storm.

Depth of Insight

• The Geography of Fear: Discover why the specific surroundings of the Sea of Galilee—sitting more than 600 feet below sea level—made this "great windstorm" particularly terrifying, even for seasoned professional fishermen.
• Linguistic Fingerprints: An exploration of the Greek text, revealing why the word for wind (anemos) and Jesus’ choice of command (pephimōso—to be muzzled) signal a cosmic act of binding chaos rather than just calming a breeze.
• The Ancient Near East (ANE) Worldview: Understanding the "ancient dread of the deep" and how the biblical authors link Jesus’ authority to the God of Job, Isaiah, and the Psalms who alone tames the sea.
• The Two Kinds of Fear: Distinguishing between the "cowardly fear" that paralyzes us in the storm and the "reverential awe" that leads to the beginning of wisdom.

Core Takeaways

1. Obedience in the Storm: Storms are not always a sign of disobedience; often, they are the direct result of following Jesus’ command to "go across to the other side".
2. The Creator Binding Chaos: When Jesus rebukes the storm, He is not grabbing a bucket to bail water; He is acting as the Creator binding chaos and drawing order out of it.
3. A Choice of Sovereignty: When faced with a storm, we must choose what rules our lives: the cowardly fear of our circumstances or the reverential awe of the One who is in the boat with us.
4. The Humanity and Divinity of Jesus: Mark’s narrative provides a vivid display of the "hypostatic union," presenting Jesus as both fully human—exhausted and asleep in the stern—and fully divine, possessing the unique authority to bind the chaos of the abyss.

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Featured Scripture

• Mark 4:35–41: The primary text where Jesus commands the crossing and muzzles the storm.
• Psalm 74:12–14: Depicting God dividing the sea by His might and crushing the heads of Leviathan.
• Job 38: God’s declaration that He alone is capable of taming or reigning in the sea.
• Isaiah 51:9–10: A prayer for the Arm of the Lord to "awake" and pierce the dragon of the deep.
• Colossians 1:15–17: Identifying Jesus as the Creator and Sustainer in whom all things hold together.

Outside Sources

• Thayer, Joseph Henry. A Greek-English Lexicon of the New Testament. (Reference: Used to define anemos as a "strong tempestuous wind").
• Enuma Elish (The Babylonian Creation Account). (Reference: Cited regarding the personification of chaos as the sea monster Tiamat).
• Ancient Near East (ANE) Context. (General historical and worldview framework regarding the "abyss" and the "deep")

Today, we explore the profound theme of transformation through the lens of Jesus healing a man who had been invalid for 38 years. This story serves as a powerful reminder that true healing goes beyond mere physical restoration; it requires an active response to God's call.

We discuss how the man’s initial hesitation reflects our own struggles with change and the tendency to dwell in familiar pain rather than embrace new beginnings. Jesus's command to “get up, take up your bed, and walk” invites us to reconsider what it means to move forward in our lives, not just as individuals who have received grace, but as those empowered to share that grace with others. By examining this narrative, we uncover the deeper truths about desire, obedience, and the transformative power of faith in our journey toward healing and renewal.

In this episode, we take a deep dive into the biblical account of the healing at Bethesda, seeing it as a metaphor for spiritual awakening and transformation in the lives of believers. The narrative is enriched with historical insights about the Pool of Bethesda, illustrating its significance as a place where many sought healing, yet often found disappointment.

Ray draws parallels between the physical healing of the lame man and the spiritual healing that Jesus offers to all who feel trapped in their circumstances. He posits that the man's initial response to Jesus's question reflects a common human tendency to focus on obstacles rather than possibilities. By urging listeners to consider what it means to truly desire healing, the episode challenges believers to move beyond passive waiting for miracles and instead actively engage with their faith. The discussion culminates in a powerful reminder that Jesus not only calls individuals to rise out of their past but also empowers them to carry their histories as testimonies of grace, ultimately leading to a life of purpose and transformation.

Takeaways:

• The command to rise out of our wilderness and walk forward signifies a transformative journey beyond mere salvation.
• In the story of Jesus healing the lame man, we see how our will interacts with God's work in our lives.
• The historical context of the pool of Bethesda reveals deeper insights into the nature of mercy and healing.
• Jesus' question, 'Do you want to be healed?' addresses our own desires and readiness for change.
• The command to 'take up your bed and walk' symbolizes both physical and spiritual restoration, urging us to embrace our new identity.
• God's grace not only transforms us but also empowers us to help others experience similar healing and transformation.

Featured Scripture

• John 5:1–14: The primary text of the episode. The host leads the listener through the narrative of Jesus at the Pool of Bethesda, the healing of the man who had been an invalid for 38 years, and the subsequent confrontation with religious leaders regarding the Sabbath.
• Deuteronomy 2:14: Cited to provide biblical context for the specific timeframe of "38 years." The host connects the man’s suffering at the pool to the 38 years Israel spent wandering in the wilderness before crossing the Brook Zered.
• Exodus 20: Referenced regarding the Sabbath command. The host explains that the religious leaders’ objection to the man carrying his mat was rooted in their interpretation of the prohibition against "work" on the Sabbath.
• John 8:11: Cited as a parallel to Jesus’ final instruction to the healed man. Just as He told the woman caught in adultery, Jesus tells this man to "sin no more" to avoid a worse fate.
• 2 Corinthians 1:3–4: Used to explain the purpose of transformation. The host quotes Paul to show that God comforts and strengthens us so that we may, in turn, comfort others in their affliction.

Scriptural Echoes & References

• Ephesians 3:20: Quoted directly to describe the nature of God’s intervention: "God is able to do far more abundantly than all that we can ask or think."
• Numbers 21:8–9: Mentioned as a historical comparison regarding the "bronze snake Moses made by God's command," which later became an object of idolatry similar to how the pools at Bethesda had been repurposed.
• Romans 8:37: Referenced as the goal of the Christian life—moving beyond being "sinners saved by grace" to being "more than conquerors through him who loved us."
• 2 Corinthians 5:17: Echoed in the description of the result of the "metamorphosis" Jesus brings, as He makes us into "new creations."
• The Book of Joshua: The host draws a linguistic connection between the character of Joshua (Yahweh saves) and the name of Jesus (Yeshua), identifying Jesus as the one leading the new beginning out of the wilderness.

For pictures and further information about the Pool of Bethesda see:

https://www.biblearchaeology.org/research/devotionals/5100-pools-of-bethesda-gods-kindness-and-our-repentance

https://faith.nd.edu/pools-of-bethesda/

https://www.biblicalarchaeology.org/daily/biblical-sites-places/jerusalem/the-bethesda-pool-site-of-one-of-jesus-miracles/