Podcasts about Euphrates

In this episode of The Reformed Brotherhood, Tony Arsenal walks through Jonah 1–2, focusing on the remarkable prayer Jonah offers from the belly of the great fish. Far from a simple morality tale, the Book of Jonah presents a complex, deeply theological portrait of a disobedient prophet who nonetheless clings to the Lord in his darkest moment. Tony explores the Hebrew literary features that shape how we read Jonah's prayer, the doctrine of divine sovereignty as it operates through human agency, and the rich typological connections between Jonah and the death and resurrection of Christ. Most importantly, the episode grounds Jonah's experience in the Westminster Confession's teaching on sanctification — offering genuine hope to believers who feel buried under besetting sin, assuring them that salvation, from beginning to end, belongs entirely to the Lord. Key Takeaways Jonah is not the hero of his own story — he functions more as an anti-hero whose failures actually make him a more useful and relatable example for ordinary believers. Divine sovereignty operates through, not apart from, human agency — the sailors freely threw Jonah overboard, and yet Jonah rightly says God cast him into the deep; both are simultaneously true. The sequence debate in Jonah 2 matters theologically — whether Jonah prayed before or after being swallowed affects how we read the book; reading it as a strict cause-and-effect sequence risks turning the gospel into a quid pro quo transaction with God. Jonah's "yet I will see your holy temple" is a confession of eschatological faith — in the midst of near-certain death, Jonah expresses confidence not merely in earthly rescue, but in his ultimate destiny as one of God's people. The deep is a Genesis image — Jonah's descent into the primordial waters deliberately echoes the formless void of Genesis 1 and the undoing of creation in the flood, placing his experience within the grand arc of biblical cosmology. Jonah is a prophetic type of Christ's death and resurrection — his three days in the belly of the fish, his descent into the pit, and his emergence onto dry land anticipate and foreshadow the resurrection, as Jesus himself confirms in Matthew 12. Sanctification is real but imperfect — drawing from Westminster Confession Chapter 13, Tony argues that the up-and-down nature of Jonah's spiritual life is not an aberration but a description of the normal Christian life, in which the flesh and spirit remain in perpetual war until glory. Key Concepts Eschatological Faith in the Pit One of the most striking moments in Jonah's prayer is his declaration in 2:4 — "Yet I shall again look upon your holy temple." Tony argues that this is not merely a hope of physical rescue and a return to Jerusalem. Jonah believed he was dying. The waters had closed in to take his life; he was being dragged into underwater trenches that the ancient Semitic mind associated with the very gates of Sheol. In this context, Jonah's declaration is better understood as eschatological faith — a confession that even if God takes his life in judgment, he will still see the Lord face to face in the heavenly temple. It mirrors Job's cry, "Yet in my flesh I shall see God," and anticipates the kind of faith that says, with the father in Mark 9, "Lord, I believe; help my unbelief." Sovereignty and Human Agency Working Together Tony uses Jonah's descent as a teaching moment on the Reformed doctrine of concurrence — the truth that God's sovereign decree and human free will are not in competition but operate simultaneously on different levels. The sailors made a free, agonized decision to throw Jonah overboard; and yet Jonah rightly attributes his casting into the sea to God himself. Tony draws the parallel to Joseph's words to his brothers in Genesis 50: "You meant evil against me, but God meant it for good." This is not a philosophical sleight of hand. It is the consistent testimony of Scripture that God governs all things — including the underwater currents that dragged Jonah to the ocean floor — without reducing human beings to puppets or eliminating their moral responsibility. Sanctification Is Real, Imperfect, and Guaranteed Perhaps the most pastorally significant thread of the episode is Tony's application of Westminster Confession Chapter 13 to Jonah's experience. Jonah makes genuine progress in faith — his prayer is theologically rich and demonstrates real trust in God — and yet he almost immediately slips back behind the curve, making vows the sailors had already made before him, and later in chapter 4, sulking over a dead plant. Tony refuses to read this as a failure of the text. Instead, it is the text faithfully portraying the reality of sanctification: real throughout the whole person, yet imperfect in this life, with an irreconcilable war between flesh and spirit. The hope is not that we will finally overcome that war on our own, but that through the continual supply of the sanctifying Spirit of Christ, the regenerate part will overcome. Salvation — including sanctification — belongs entirely to the Lord. Memorable Quotes Jonah is constantly behind the curve, but for this little moment, for this glimpse in the very center of the book, the pinnacle of the book is Jonah finally catching up to the sailors. All outside visible indicators said he was going to die and he was going to hell. Yet he trusted in the Lord that he would see his holy temple again. God redeems our life from the pit. From the very depths of hell itself, he snatched us like brands from the fire. Full Transcript [00:00:08] Tony Arsenal: Now the word of the Lord came to Jonah the son of Amittai, saying, "Arise, go to Nineveh, that great city, and call out against it. For their evil has come up before me." But Jonah rose to flee to Tarshish from the presence of the Lord. He went down to Joppa and found a ship going to Tarshish. So he paid the fare and went down into it, to go with them to Tarshish, away from the presence of the Lord.  [00:01:24] Storm and Sailors [00:01:24] Tony Arsenal: But the Lord hurled a great wind upon the sea, and there was a mighty tempest on the sea, so that the ship threatened to break up. Then the mariners were afraid, and each cried out to his god. And they hurled the cargo that was in the ship into the sea to lighten it for them. But Jonah had gone down into the inner part of the ship and had lain down and was fast asleep. So the captain came to him and said, "What do you mean, you sleeper? Arise, call out to your god. Perhaps the god will give us a thought that we may not perish." And they said to one another, "Come, let us cast lots, that we may know on whose account this evil has come upon us." So they cast lots, and the lot fell on Jonah. Then they said to him, "Tell us on whose account this evil has come upon us. What is your occupation, and where do you come from? What is your country, and of what people are you?" And he said to them, "I am a Hebrew, and I fear the Lord, the God of heaven, who made the sea and the dry land." Then the men were exceedingly afraid and said to him, "What is this that you have done?" For the men knew that he was fleeing from the presence of the Lord, because he had told them. Then they said to him, "What shall we do to you that the sea may quiet down for us?" For the sea grew more and more tempestuous. [00:02:36] Cast Into Sea [00:02:36] Tony Arsenal: He said to them, "Pick me up and hurl me into the sea. Then the sea will quiet down for you. For I know it is because of me that this great tempest has come upon you." Nevertheless, the men rowed hard to get back to the dry land, but they could not, for the sea grew more and more tempestuous against them. Therefore they called out to the Lord, "O Lord, let us not perish for this man's life, and lay not on us innocent blood. For you, O Lord, has done as it pleased you." So they picked up Jonah and hurled him into the sea. And the sea ceased from its raging. Then the men feared the Lord exceedingly, and they offered a sacrifice to the Lord and made vows. [00:03:15] Fish and Prayer [00:03:15] Tony Arsenal: And the Lord appointed a great fish to swallow up Jonah. And Jonah was in the belly of the fish three days and three nights. Then Jonah prayed to the Lord his God from the belly of the fish, saying, "I called out to the Lord out of my distress, and he answered me. Out of the belly of Sheol I cried, and you heard my voice. For you cast me into the dep-- into the deep, into the heart of the seas, and the flood surrounded me. All your waves and billows passed over me." Then he said, "I am driven away from your sight. Yet I shall look again upon your holy temple. The waters closed in over me to take my life. The deep surrounded me. Weeds were wrapped around my head." At the root of the mountain I went to the land, whose bars closed upon me forever. Yet you brought my life up from the pit, O Lord my God. When I-- when my life was fainting away, I remembered the Lord, and my prayer came to you into your holy temple. Those who pay regard to vain idols forsake their hope of steadfast love. But I, with a voice of thanksgiving, will sacrifice to you. What I have vowed I will pay. Salvation belongs to the Lord.  [00:04:23] Jonah Not the Hero [00:04:23] Tony Arsenal: And the Lord spoke to the fish, and it vomited Jonah out upon the dry land Jonah is an interesting book because, as I commented a year ago, Jonah is not necessarily the hero of the story. Uh, if anything, he is kind of the villain in, in some senses. But nevertheless, I think as we'll see today, Jonah still gives us a good example to follow in a sense, and that I think is really the centerpiece of this prayer, is that even as Jonah's going through all of this, his prayer is still remarkably filled with faithful sayings and trust in the Lord. We learned early on in Jonah that Jonah was a prophet during the time of the kings. Uh, he, uh, he seemed to have been a sort of a court temple. He was in the presence of the kings in Jerusalem itself, and he received a calling from the word of the Lord, and this phrase, "the word of the Lord," seems to imply a pre-incarnate, uh, visible manifestation of the second person of the Trinity. So we're not just talking about a, a disembodied voice. We're not just talking about some sort of sense or impression, but the word of the Lord itself, himself, came to give Jonah this mission, to give Jonah this task, to commission him as a prophet to Nineveh. And Jonah gets up and says, "No, thank you," and he goes the opposite direction. We see in that first section there the repeated phrase, "He goes to Tarshish. He boards a ship in Tarshish." The author here, who we, we think is Jonah, is hammering that he did not go where he was supposed to. He went the opposite direction. He went to Tarshish instead of Nineveh, which is 180 degrees the other direction from, uh, from Nineveh on the map. And he boards the, he boards the ship in order to flee the presence of the Lord. He pays, probably buys out the entire ship itself. He pays the fare for the whole ship, and the Lord hurls a great wave, uses the language of weapons. He hurls this storm like a spear. He weaponizes nature itself to correct and chastise and judge Jonah for his disobedience We get to verses seven through 17, and everyone on the boat is crying out to their chosen deity except Jonah. Jonah is asleep in the hold of the ship, oblivious to everything, totally dead to the world and dead to his Lord. The sailors begin to seek divine li- divine wisdom after they wake Jonah. He comes to the deck of the ship, and they cast lots to identify by divine, uh, revelation, sort of a strange practice in the Old Testament or the old, uh, world. Divine revelation that shows them Jonah is the source of this wickedness that is being wrought upon them, at least their impression of it. So they ask Jonah, "Who are you? Tell us who it is that has caused this great calamity." And he says emphatically, "A Hebrew am I." He identifies himself with God's people, and he says, "The Lord is my God, and he made the heaven and the earth and the sea." There's no small amount of irony, and it explains why the sailors are so afraid when he says that God created the heavens where the storm was. He created the sea where they were about to die, and he created the dry land where they were trying to get to. And so this one phrase that Jonah uses almost casually demonstrates that the Lord has total and utter sovereignty over what is going on, which is a theme that we'll see come back again and again through the book The sailors say, "Well, what do we do about this?" And Jonah says, "Throw me into the ocean, because I know that if you do so, then the storm will calm down and you will be saved." Whether he knew this because he's a prophet and it had been revealed to him, or whether he just was surmising that this was the case, we don't know. But the, uh, sailors are hesitant to do so, and we talked about how it was a little bit strange that these, uh, pagan sailors from cultures that d- had no qualms about human sacrifice were suddenly, uh, unwilling to throw Jonah over the sea a- as a, an appeasement offering to this Lord. And we came to the conclusion that they had been regenerated. They had come to faith in this God who created the heavens and the sea and the dry ground. And so they knew intrinsically that this was wrong, that there was a moral imperative not to do this. So they tried to row back to the land. They jettisoned all of their, uh, all of their goods, all of their cargo. They were making for land as best they could, and when it finally became clear that they couldn't do this, they sought the Lord's mercy in saying, essentially, "We don't understand how this is, but please don't put this man's blood on us, because you, Lord, have done as you please," right? The sovereignty of the Lord again comes to the forefront. They finally cast Jonah into the sea, and this is, this is important. They cast Jonah into the sea, and then they worship, they vow vows, and they vow to sacrifice. They offer sacrifices. They seek the Lord, they acknowledge his s- his sovereignty, and they worship him with what they have left. And then rounding out the chapter, the Lord appoints a great fish to come and swallow up Jonah. And we talked about how this, this swallowing of Jonah, although our popular children's books and VeggieTales and other stories we might read to our kids paints the fish often as the vehicle of judgment, it's actually a vehicle of deliverance for Jonah. There's this interesting grammatical feature that happens where in 1:17 the fish is masculine. The, the, the gender of the word is masculine, and then when we get to 2:1 it switches over to the feminine, almost as if to indicate that the whale was pregnant with Jonah, that Jonah was in the whale and was about to be reborn into the world in a new way And that brings us to our passage here today.  [00:10:21] Sequence Debate [00:10:21] Tony Arsenal: I'm gonna read, uh, 1:17 even though that's a little bit outside of our scope. I'm gonna read it along with 2:1 to, to make the point here. It says, "The Lord appointed a great fish to swallow up Jonah. And Jonah was in the belly of the whale, of the fish three days and three nights. Then Jonah prayed to the Lord his God from the belly of the fish." When you look at the Hebrew text, 1:17 is actually verse 2:1 and 2:1 is then 2:2 and so on and so forth. In the original Hebrew mindset of how this book goes together, these two things were linked together, him being swallowed by the whale and being in the belly of the fish and then him praying was linked together in this sequence. There's a feature in the Hebrew that's called a vav consecutive. You don't need to remember that. Nobody is gonna care about that. But it's, it's a little grammatical feature where it adds this little character to the front of the verb and it indicates a sequence. It's the narrative storytelling. When you look at Genesis 1 it's, "And then God said, 'Let there be light,' and then there was light." It tells you the sequence of events. Sometimes it indicates that it is a strict sequence of events. This happened and then that finished and then the next thing happened and then that finished. And many of the commentators use this passage to justify a perspective of Jonah where Jonah is this rebellious, stubborn prophet who holds out his stubbornness until the very last minute. He's swallowed by the whale, he's getting digested by stomach acid and he sort of finally relents to the Lord and cries out for deliverance and the Lord acquiesces in response to his prayer. That's certainly a possible interpretation. There's lots of good reasons in the, the text here to think Jonah was kind of a chucklehead and was not paying too much attention to what the Lord had for him The other option is to see this as a way for the author of the text to situate this prayer in contrast to other prayers that are not necessarily talked about directly in this text. And I'm gonna take that later view here, and I think it's important. This makes good sense of the text, and we'll explain exactly why that is when we get to the next little section here. But it also protects us theologically if we understand it this way. Jonah is already a book, uh, as I've alluded to, that tends towards a sort of crass moralism or fabulism. We tend to read it as sort of an allegory of if you do the wrong thing, God punishes you, and when you finally do the right thing, He blesses you. And there's a certain level of common grace wisdom to that approach, right? The whole book of Proverbs is-- are these proverbial sayings that if you do this, then the God-- then God will do this. If you raise up your children in the way they will go, they will not depart when they are older. But we also learn in the Book of Job and the Book of Ecclesiastes that those proverbial sayings, although generally true, it's not a magic formula. And so we have this tendency to read Old Testament literature as though it was this sort of like equation, that God punishes us when we're bad. He, uh, He relents from His punishment when we say we're sorry, and we have to be careful about that. If we understand what I'm about to teach from the next section here, that this is not a strict sequence of events, that Jonah began praying before he was swallowed by the whale, and this is simply recording the prayer that was actually within the whale. It helps protect us from seeing Jonah in this sort of quid pro quo, this for that kind of thing. I think we should simply understand this as saying Jonah was in the water, he got swallowed by the whale, and then when he was in the whale, he prayed. It doesn't say anything about whether he was overly stubborn or whether his stubbornness held out. It simply tells us that he was in the pray-- in the whale when this prayer occurred [00:14:23] Sheol and Descent [00:14:23] Tony Arsenal: He says in verse two, he calls out to the Lord out of his distress. He, and God answers him. Out of the belly of Sheol, Jonah cries, and God hears his voice This here tells us that he began praying, right? He was in the water, he was in the deep. All of this descriptive language we're gonna see later on about how deep he was, how quickly the current took him. He was wrapped up in seaweed, his life was fading from him. It was in the midst of all of that that he cries out in his distress. It's a pretty distressing situation. And Jonah, like all of us would, like even most atheists would, cries out to the Lord, even just out of instinct. I think it's kind of crazy for us to think that this man who's now been cast overboard and is being swept to the bottom of the ocean is sure he's gonna die. Somehow, he overrides all of his instinct and his entire life teaching and refuses to pray to the Lord. It just doesn't make sense, and it doesn't make sense of what the text presents here Jonah was in the belly of Sheol. He was in the very, the very womb of Sheol. And there is this interesting contrast that he goes from the belly of Sheol into the belly of the whale. This phrase, the belly of Sheol, is probably roughly equivalent to our phrase about being at death's door, right? It, it may or may not come from some sort of Mesopotamian, um, mythology. It may be a phrase of sort of co-opted into Hebrew, kinda like our phrase at death's door is actually co-opted in from Greek mythology, where there were actually literal doors to the underworld, and people would go there and when they were about to die. Jonah's point is that this was not a small thing. When we watch VeggieTales, he gets thrown in the water, and, like, 13 seconds later, the, the whale comes up and takes him. Jonah was swept down into the water almost supernaturally quick. He was drawn down to the very bottom of the ocean. We talk about the miracle of him surviving in the whale, and it was miraculous for sure, but the miracle of him being swept to the bottom of the ocean and not being crushed by the weight of the water, by the pressure, is equally miraculous. It's no more difficult for God to do that than it is for Him to preserve him in the whale or to raise Jesus from the dead or to create everything from nothing He finally starts to catch up with the pagan sailors. A theme in Jonah is that everyone around Jonah who shouldn't know any better somehow gets to the right conclusion before he does, right? The sailors begin to worship the Lord. They recognize this is divine wrath while Jonah is still asleep in the hold. Later, we'll see that, uh, the, the Ninevites recognize God's mercy and grace and thank Him for it, and Jonah is still mad because the plant he was sitting on d- uh, dies, right? Jonah is constantly behind the curve, but for this little moment, for this glimpse in the very center of the book, the pinnacle of the book is Jonah finally catching up to the sailors. [00:17:34] Sovereignty Explained [00:17:34] Tony Arsenal: He recognizes that it was God who cast him into the depths. This teaches us something about the doctrine of sovereignty and how it relates to human freedom, right? We, we often ask the question, what, what causes rain? Well, you can answer that by saying tiny particles of dust collect water in the air, and once they have enough weight, they fall out of the sky 'cause the air can't hold them up anymore. That's true, and it's good, and that's what nature teaches us. It's also equally true that God causes the rain to fall on the just and the unjust alike, and those two things are not contradictory. So when Jonah says, "You cast me into the sea," he's recognizing, like Joseph does in the Book of Genesis, that what the sailors in this case meant for good but what the brothers meant for evil, God purposed and caused for good. What the sailors did by their own volition, their own free will, they exercised their own, uh, autonomy in the, the horizontal sense to cast Jonah into the sea, God also cast him into the sea As I said, the text here uses language that we may not catch in our English translations to indicate that it's not just the sea here that's the problem. God's sovereignty continues to affect and act on Jonah. The word that we read here as the, the water or the flood, other places refers to the current of a river. The, um, the Euphrates itself is sometimes referred to this, the large- sort of the largest river apart from the Nile that the Egyptian or the, um, Israelite mind would have is the Euphrates, right? This underwater river, this underwater current, the undertow sucks him to the bottom of the ocean. It's like if you're swimming at the beach at the ocean and you get caught in the undercurrent. There's not a lot you can do about it. Y- sometimes even the strongest swimmers can't overcome this, and Jonah in all of his Middle Eastern robes, all of this stuff, probably with all of his baggage, his, his own equipment, things he had on him, is caught in this undercurrent that sucks him to the bottom of the ocean. And it's not just below the surface of the water. He's dropped down into the heart of the sea, the very core. We're seeing this language of him being pulled to the depths. In, in chapter one he goes down, down, down, and now he's being drawn into the belly of the ocean, into the pit of Sheol, into the heart of the waters The picture here is that Jonah doesn't just get thrown in the water and sink. He is actively pulled down to the bottom. This is not just a judgment where perhaps he can swim to the top. Just as the mariners hopelessly tried to reach land, Jonah would've been hopelessly trying to swim against this. We don't actually have any indication he tried, but had he tried, there would've been no chance He goes on to say that the God's breakers and his waves roll him. This is the picture we see if you ever watch surfing competitions on the ocean, where a surfer will get hit by the wave and he just gets rolled over and rolled over and rolled over, and it can be incredibly dangerous. That's why they have like the little lifeguards on the jet skis that zip out there to get them. Because when you get caught in that breaker, you just get rolled over and rolled over and rolled over, and soon you lose track of which direction is up, and even if you did, you couldn't get out This process is not just the forces of nature doing what they do. This is, again, the Lord weaponizing the forces of nature to execute judgment on Jonah This tumultuous and supernatural rapid descent showed Jonah that this is not only the moment in which God wanted to take his life, but was actively casting him away from the g- from the presence of the Lord [00:21:47] Yet I Will See [00:21:47] Tony Arsenal: It says here, um, in verse four, Jonah says, "I am driven away from your sight If you do a word study on this, you start to see that Jonah is pulling language from the creation account. He's pulling language from the fall. He's pulling a lot of language from Genesis itself. He's also pulling from the Psalms, which are pulling from the Genesis account. This word driven away could also be tran- translated as banished. He's cast out of the presence of the Lord. Just as in Genesis 3, we read, "God drove the man out at the east of the Garden of Eden. He placed cherubim and flaming swords." He drove the man out. Genesis 4:14, Cain says, "You have driven me away from the ground." And in Jonah 1:3, we see that Jonah was trying to get away from the presence of the Lord. And I wonder if there was this moment where he goes, "Ooh, I guess I got what I was looking for." Now, the second half of Jonah f- 2:4 here does something a little bit weird, and it's hard to translate. I think we should be honest at times. Hebrew is a language that in some senses is mysterious to us at times. There are still parts of the Hebrew Bible that we're not always 100% sure of. This verse here could be translated... In, in Hebrew it's just a statement. It's, "I, um, I shall again see the holy temple, or your holy temple." How that fits into the text itself is tricky. Some read it as, uh, as a question. "How shall I see your holy temple?" It's actually a statement kind of reaffirming the doubt and the fear and the idea that God was banishing him Most translations translate it as sort of a contrast. He says, "I was driven away from your sight, yet I shall again look on your holy temple." The force of this is even though you're driving me away, even though you're casting me out of your presence, I have faith, I have confidence that I will again see your holy temple The question here, and this is where I think Jonah becomes our example It's certainly possible that Jonah was asserting his belief that he would be rescued from this calamity and he would make his way back to Jerusalem and he would return to the holy temple. I think that what he says in the rest of this, he's recounting what he was praying. What he was praying in this context is not that he would return to the temple. He was confident God was taking his life. He says in verse five, "The waters closed in over me to take my life. The deep surrounded me. Weeds were wrapped around my head." The other way that the phrase holy temple is used in the Old Testament is to refer to the place that God lives in heaven. Jonah was asserting faith that even though he was being cast out of the presence of the Lord in this life, even though he was being justly punished for his sin, even though he was about to enter the belly of Sheol and to enter the pit, the very abyss, that he would see God again in His holy temple. This is a statement of Jonah's belief in his own destiny as one of God's people, destined to be saved by faith in God. In this moment, Jonah trusts the Lord despite all of the appearances that God was out to get him It's not all that different than when we read in Mark chapter 9, where this father brings his, uh, demon-possessed child to Jesus, and Jesus says, "I can heal him." And he says, "If you can do anything, Lord," I'm paraphrasing here. He says, "If you can do it, please, Lord." And he says, "If? All things are possible for me." And the father desperately cries out, "Lord, I believe. Help my unbelief." It's this raw, unfiltered statement of just the human condition on this side of glory, right? I believe in the Lord, but there's always that little part in the back of my head that isn't sure, because we're never going to be perfect. Now, I've said before, and, and this is becoming my new catchphrase, I think, I'm not here to rob you of your assurance of faith. Our, our confession, the Bible, this church, our Reform, broader Reform tradition, the assurance of faith of the Christian is the rightful possession inheritance of every person in this room who trusts the Lord. But it is a reality that at times that assurance is shaken. And if there's ever a time for your assurance to be shaken, it's when you're being dragged to the bottom of the ocean, right? One of the words in here, I don't have it-- I don't actually have it in my notes for some reason, but one of the note, words here, uh, s- about the roots of the mountain, I believe, in the next verse. It's not just that he was dragged to the bottom of the ocean. This word root of the mountain is like the word that's used to cut. He's not just being dragged to the bottom of the sea, he's being dragged to the bottom of a deep sea crevasse. He's literally being pulled into the pit, right? Many, uh, in the ancient Semitic world would have seen these underwater pits. They would have theorized or thought about these underwater crevasses as the actual entry into Sheol. And Jonah sees himself being drawn down into these things. Yet, he believes he will see the good presence of the Lord We read a similar statement, I won't, uh, I won't make us go there for time. We read a similar statement in Job. Job goes through this long speech about all the things that God has done to him, and at the very end of it, he says, "Yet I will see the Lord with my eyes, and he will stand up next to me on, on the earth." Right? Even though Job was going through this unimaginable grief, and we know that Job didn't deserve it in the strict sense, he still was saying, "I'm gonna be destroyed. God is shooting arrows at me," right? "His sword is in my side. He's targeting me. He's sending hornets after me." All of these terrible, vibrant images that he's using to show what God is doing to him, and yet he still trusts. I would say that he trusts that he would see the Lord in the flesh. This is not only Jonah's faith, it's a-- or Job's faith, it's a prophecy of Christ This is alien to our modern mindset. We've been talking about this in the Psalms. Weston's been leading us through the, the lament Psalms We often think that suffering and trials and difficulties are the opposite of blessing and favor. And we might recognize that in some sort of way that in God's economy, one thing leads to another. And again, there's an element of truth to that. James says, "Count it all joy when you face trials of every kind." He's not saying that the trials you're facing are in themselves joyful. You don't have to love when you get sick. You don't have to, you don't have to man up and put a smile on or s- pull yourself up by your bootstraps or whatever analogy you wanna use. It's okay to be sad when bad things happen. It's actually good, right? If we're to weep with those who weep, there's an element of sadness that must come with that, not to mention the one who's weeping is not chastised. But the idea that that only leads to this, that that's just one step in the chain, that's not really the mindset the Bible has. All across the Psalms, in the lament Psalms, all across the prophetic literature, the Book of Lamentations, Habakkuk has this long prayer at the end that's very similar, the entire Book of Job, suffering and sanctification, trials and joy and restoration, they're all sandwiched right there, and there is usually this statement in the middle of it that God will do what is right This is Jonah's example for us, and what an example it is. We'll talk in a little bit about all the ways that this whole scenario is typological of Christ. We'll, we'll get to that. But just for a minute in the middle of this book, Jonah is not such a bad guy. And it's because he still has all his faults that he can be this example for us [00:30:26] Genesis Deep Imagery [00:30:26] Tony Arsenal: As though it wasn't clear enough, Jonah in verse five says that the purpose of the waters closing over him was explicitly to take his life. He's now in the belly of the sea. He's being dragged down to the very roots of the mountain, to the very core of the earth in his mind. He, he thinks he's going to hell in the, the Hebrew mind. There's both this idea that God is dragging him to hell in a very real sense. The Hebrew mind, Sheol was a physical place that people went to, and we learn more about it and that becomes clarified as revelation is progressive, not contradictory, but as, as it's clarified But he uses this word deep, and this is where he's drawing again from Genesis. Genesis 1:2, he says, "The earth was without form and void. The darkness was over the face of the deep." The deep is this sort of like unformed chaotic water. It's what exists before God makes everything orderly and good. And in the fall, and especially in the flood in chapter seven, uh, chapter seven verse 11, the f- the flood itself is a sort of undoing of the order. God opens the floods from beneath, from the bottom of the earth, from the wellspring of the deep, as well as the chaotic waters from outside the firmament, and it all pours back in together and the entire world becomes again this deep, primordial, chaotic water And just as in Genesis God separates the land, in, in Genesis 7 or in Genesis 8, he separates out the land by drying it up, drying up the water. We also see that Jonah has this trust that he will return to the dry land. Again, he's the God of heaven and sea and dry earth. We could even read this phrase, depending on the context, as the abyss, which is this, a- again, is some borrowed language from Greek here that the Hebrews use. But it's this deep, watery, murky place th- full of shadows and darkness. Sounds familiar, I think, right? Christ says that those who are apart from him who refuse to obey will be cast into the outer darkness. This is the imagery that Jonah is seeing. All outside visible indicators was that he was gonna die and he was going to hell. Yet he trusted in the Lord that he would see his holy temple again Apart from God's gracious intervention, Jonah was right. So although God is the one that's bringing him to the depth, bringing him to the pit, dragging him down, using the very currents of the sea, weaponizing these underwater currents that only thousands of years later do we understand, and even then only this much, he also graciously rescues him from this by miraculously appointing a whale or a great fish who comes and swallows Jonah, takes him whole, and keeps him there in his own belly, keeps him there in her own womb when we get to chapter 2. In chapter six, or in verse six, Jonah makes this pivot. Again, he says he's brought to the very bottom of the sea, to the roots of the mountain, which is these deep underwater trenches. He conceptualizes himself now in this locked city behind bars. Again, this jail imagery, this pit imagery, it's all meant to evoke this idea of the final punishment of the wicked. This place of murky, gross water, this place of darkness and, uh, limitations of freedom, he's being taken there. This is the section here where people would actually argue that Jonah dies. He actually dies and is resurrected when he's swallowed by the whale. This comes from language where it says God does not prevent him from going to the pit. God actually draws him to the pit and then raises his life up from the pit. Now, I'm not convinced, um, that we should think that Jonah actually died. I don't, I don't think that the text fully supports that. But it certainly is using this imagery [00:34:45] Christ Typology [00:34:45] Tony Arsenal: This is where we get to some typology about Christ. This is where Jonah really shines as a prophet. Sometimes people wonder why the Book of Jonah is considered a prophetic book, and this along with it is part of that. Jonah, although the sign of Jonah in Matthew and in the other Gospels refers to the belly of the whale, that just as Jonah was in the belly of the whale for three days and three nights, so also Christ will be in the heart of the earth, the pit, for three days and three nights. When we're talking about typology, we can't get too tripped up on the details. We're not talking about strict allegory where this figure is that person and this signpost represents that thing. This isn't Pilgrim's Progress or Chronicles of Narnia, which is not allegory, but it's similar. Topology functions often on sort of these big picture concepts, right? Although there are some typological references that are super detailed, there are also some that are just sort of evocative The idea that Jonah died and was raised to life and sort of incubated in the earth, in- incubated in the whale and sort of reborn into the world, that certainly sounds a lot like a picture of the resurrection And I think we should see it that way. When Christ says that the sign of Jonah is roughly His resurrection, He is tying it to the three days and three nights, but He's not limiting to that Jonah comes to this pivot, and now he starts to reflect on the context of his deliverance. This whole s- this whole prayer should be seen sort of in the light of the thanksgiving psalms. There's a situation in which Jonah is in, and then God rescues him, and he begins to praise him for it. There's elements of lament, but it's really a thanksgiving psalm that he's drawing on here or that he's, he's writing In 2:7, Jonah is either dead or he's actively dying. I don't know about you, but if you've ever, uh, dove into a pool and got a little deeper than you thought you were, and you-- there's that, like, two seconds before you get to the top where you're sure the lights are going out and you've really only been underwater for, like, 45 seconds, but everything in you tells you if you don't get there, you're gonna die. Every instinct you have is to scramble for the surface. Think about how long it took Jonah to be dragged to the bottom of the ocean. Even at this accelerated pace, we're talking about a long time. And we have no reason to believe, and lots of reasons to think otherwise, Jonah was not preserved from the pain and the terror and the difficulty of feeling like you're drowning because he was drowning. He was without oxygen. His life was fading away. And it is in this context of him being on the brink of death, at death's door, in the belly of Sheol, being drawn into the very pit itself, that his prayer reaches the Lord in His holy temple. Right? This gives further evidence to the thought that Jonah is not talking about the temple in Jerusalem. There was, there was theology, and I, I think it's fine theology, that God lived in the temple in a special way. This is the reason that Daniel faces Jerusalem when he prays. There is a sense in the Old Testament that God's special place of presence is the temple in Jerusalem, and that the prayers of the people physically go to that place to be received by God. But Jonah doesn't know which direction the temple is. He's underwater. He's been tossed around by breakers. He has no sense of geography at this point He knows that his prayers are reaching the Lord in his heavenly temple. And they reach him in his heavenly temple just as his life is being lost in the pit. And it is from this moment that God raises him to life, or preserves his life, depending how you read it, and appoints the well to come reach him And some read this next verse as a little bit of a step back for Jonah, and it may be.  [00:39:02] Vows and Idols [00:39:02] Tony Arsenal: He reads, "Those who pay vain regard to i- regard to vain idols forsake their hope of steadfast love. But I, with the voice of thanksgiving, will sacrifice to you. And what I have vowed I will pay. Salvation belongs to the Lord." Jonah didn't see the sailors on the ship vow their vows and offer their sacrifices. That happened after they threw him into the pit and the current sucked him under So we may read this with a little bit of a, "Thank God I'm not like that tax collector," kind of a lens. And there's probably some wisdom for us in that, to recognize that Jonah still hasn't quite gotten there. But it's also very common in the Old Testament to recognize that God treats His people differently because they are different. God brings people to a place of sanctification, and through that process of sanctification, they cease to worship vain idols. And it is absolutely true that those who worship vain idols forfeit their hope of steadfast love from the Lord. That's straight out of the Ten Commandments, right? He visits the iniquity of, specifically of idolatry. He visits the iniquity unto the children to the third and fourth generation. But for those who love the Lord, He loves them with a steadfast love unto thousands We can recognize in Jonah that although he had made great progress in faith, that he still wasn't there yet. And we can recognize that in him because we can recognize that in ourselves. Jonah is the example in this because he is not perfect, because he has not arrived, 'cause he doesn't do a 180 about-face and get everything right going forward We can read this in light of Jonah in chapter four, where he takes big steps back Or we can read this as the regular up and down progress of sanctification in the life of all believers everywhere It is also ironic again, we're back now to Jonah being a little bit behind the curve. He was sent to Nineveh to evangelize the heathens, some of the worst enemies that Israel was going to face, and he ignores that call. And he, instead of going to Nineveh, he goes to Tarshish. He goes the opposite direction, and he does something that would be unthinkable to most Israelites. He goes out on the open ocean. That's just insanity to someone living in the ancient world He should have recognized that the sailors were fearing the Lord when they refused to throw him overboard. I think we all have a sort of innate sense when someone's behavior suddenly changes, and I think most of us, and not in some sort of strange, kooky, charismatic sense, but I think most of us can sort of go, "I think I know why that is." Right, when you, when you see someone at work that suddenly stops lying about everything and stops backbiting and stops taking credit for other people's work, and then you find out a little while linger- longer that they've come to faith in Christ, if we're being honest, we're not all that surprised. But Jonah doesn't get it. Jonah here promises the same things that the sailors already did, so now we're again back behind the curve [00:42:37] Sanctification Confession [00:42:37] Tony Arsenal: To wrap this out, I, I wanna, um, I wanna ground this in something that I think is really vital for us to understand. As I said, Jonah is an example to us because he demonstrates the limited nature of sanctification, but he also demonstrates in a certain sense the fact that sanctification is real and has real effects. So this is a little out of the ordinary, but grab your Trinity Hymnal from the pew in front of you. If you happen to have a copy of the Confession, you could use that if you'd prefer. But open with me to page 927 I have, um, I've been, uh, broadly Reformed most of my Christian life and didn't realize it until I got to seminary. And since I discovered the Westminster Confession of Faith a decade ago, it's not new, uh, not new to me, um, I realized how valuable this resource was. This is essentially a search engine without the internet. And so I wanna just read a little bit out of chapter 13 here, which is our Confessions chapter on sanctification. I'm not gonna read the whole thing, but the, the first, uh, the first section here essentially says that sanctification is real, and it happens throughout the whole person. We talk about total depravity, and there is a sense in which the Christian remains totally depraved after regeneration, in that there still is, there still is corruption within our entire being, uh, that is depraved. There's also an equal sense in which we can say we are totally sanctified in Christ because sanctification is throughout the whole man in which we are renewed after the image of God. So that's section one. And then section two says, "This sanctification is throughout," again, throughout the whole man, "in the whole man, yet imperfect in this life. There abiding still some remnant of corruption in every part, whence ariseth a continual and irre- irreconcilable war, the flesh left lusting after the spirit, and the spirit lusting after the flesh." Now, that may feel like just a crushing burden if you stop reading there, but it lines up with our experience, right? This is Paul in Romans 7, "The good things I wanna do, I do not, and the bad things that I, I kn- I do not want to do, I somehow do. The spirit is willing, but the flesh is weak." We shouldn't read that as though somehow our spirits are purified entirely and our bodies are what's really causing us to sin. This is a picture of the spirit being, uh, our, our spiritual part of us. The part of us that's regenerated is willing, but the part of us that remains corrupt is our flesh And our confession goes on to say, "In which war, although the remaining corruption for a time may much prevail, yet through the continual supply of strength from the sanctification- sanctifying spirit of Christ, the regenerate part doth overcome." And so the saints grow in grace, perfecting holiness in the fear of God. This is revolutionary in our broader evangelical world. The storybook Bible, Jonah did a bad thing and he gets punished, and he did a good thing and so he gets better, cannot understand this concept. This is why I think we have to be so careful when we choose what books to give to our little ones, right? I, I make jokes about VeggieTales. I loved VeggieTales when I was in VeggieTales age range. I probably would sit down and watch VeggieTales with Augie when he gets old enough. But we have to be so careful not to let those messages come to our children, or to ourselves for that matter, uninterpreted by the scriptures first and foremost, and our Reformed tradition that we all believe. Amen.  [00:46:49] Assurance in the Pit [00:46:49] Tony Arsenal: This is vital for us When all is said and done, salvation, whether we're talking about justification, sanctification, glorification, resurrection, all of the different stages and phases of our salvation, it is entirely of the Lord. And it's for this reason that Jonah says, "I, with a voice of thanksgiving, will sacrifice to you. What I have vowed I will pay." Salvation belongs to the Lord So this is the application of the sermon, loved ones. No matter how close to or actually into the pit itself we have fallen The, the chapter on assurance of faith, I won't go there, but the chapter in our confession on assurance of faith is very honest with us that our assurance will be shaken, and at times we may not feel as though we have any assurance at all But even when we have fallen that deep into the pit of despair, even when we feel as though we are in the very depths of hell No matter how much our spiritual or physical life is fainting away as we starve for spiritual breath, as we feel that impulse in us that recognizes we're moments away from losing the faith entirely. No matter how much the remnants of corruption in every part swirl around our heads like seaweed, how often do we feel wrapped up in sin? Whatever it is, I don't need to get specific 'cause I'm sure all of you are thinking of something in your head right now that has been swirling around you for years. Maybe it's months, maybe it's years. Maybe you've never felt, since coming to Christ, you've never felt like it wasn't wrapped up around you like seaweed. Besetting sin is something that we need to be serious about, and it's a good cause for us to think hard and deep about our status as Christians, and to go to our pastor and seek the elders' assistance in this. But besetting sin is not, is not a mark that excludes you from, from Christianity. Right? We're justified by faith alone, in Christ alone, by His grace alone. Not because we've overcome our besetting sin alone, right? That's not one of the five solas God redeems our life from the pit. From the very depths of hell itself, he snatched us like brands from the fire And though it is the case that we often are shaken, and at times God, just as he let Jonah, he let Jonah go to Tarshish. God had every ability to stop him from doing a stupid thing, and sometimes he does that, right? I'm sure there's plenty of times we can think about in our lives where we were heading towards sin and God just pulled a U-turn on us, and we are thankful for that. But there are times that he does not, and he lets us, he lets us do that. He lets us suffer the consequences, and he does that to chastise us and bring us back to him And even in the context of that, it is through this continual supply of the sanctifying Spirit of Christ, right?  [00:50:19] God Beautifies His Bride [00:50:19] Tony Arsenal: Christ was anointed by the Holy Spirit from the womb beyond measure. That's in the Book of John. There was never a time where Christ did not have the totality of the infinite sanctifying Spirit of the God, of God. We do not have the totality of the sanctifying Spirit of God. Now, we can get into a discussion after the service about divine simplicity and all the complexity of that, but the reality is that God sanctifies us more and more and more, and He does it by giving us the Spirit more and more. Might be more accurate to say He gives more of us to the Spirit. He gives us to the Spirit more and more. He gives us to Jesus more and more. We are Christ's inheritance. We are His bride. And just as the bride, as they're approaching the wedding, is made more and more beautiful, they start their, their beauty treatments weeks and months ahead of time, right? They're already making their hair appointments. They're already doing what they need to do to feel as beautiful as they can and to be as beautiful as they can on their wedding day. If that's the way we treat human weddings; guys do it too, just not as much. If that's the way we treat human weddings, how much more does God treat the heavenly wedding of His Son to His beloved bride? He's beautifying us, Church. Doesn't always feel like it. Doesn't always look like it, but He is. 

Welcome to Day 2890 of Wisdom-Trek. Thank you for joining me. This is Guthrie Chamberlain, Your Guide to Wisdom. Day 2890 – Wisdom Nuggets – Psalm 137:1-9 Daily Wisdom Wisdom-Trek Podcast Script - Day 2890 Welcome to Wisdom-Trek with Gramps! I am Guthrie Chamberlain, and we are on Day 2890 of our Trek. The Purpose of Wisdom-Trek is to create a legacy of wisdom, to seek out discernment and insights, and to boldly grow where few have chosen to grow before. The title for today's Wisdom-Trek is: Tears by the Rivers of Babylon – The Exile's Anthem of Defiant Remembrance In our previous episode on this grand, historical expedition, we stood on the absolute summit of Hebrew liturgy, exploring the magnificent, rhythmic crescendos of the Great Hallel, Psalm One Hundred Thirty-Six. Our voices joined the thunderous, ancient procession as we chanted the eternal, unyielding refrain: “His faithful love endures forever.” We celebrated the supreme Sovereign of the cosmic council, who skillfully forged the heavens, pinned down the chaotic primordial waters, and systematically slaughtered the giant rebel kings, Sihon and Og, to hand over the Promised Land as a permanent inheritance to His treasured people. We rested deeply in the comforting assurance that the God of heaven remembers us in our weakness, and fiercely pours out His fatherly compassion upon His servants. But today, my friends, as we step forward onto Day two thousand eight hundred ninety of our journey, we experience a sudden, violent, and deeply jarring shift in the landscape. We are entering into what is arguably the most heartbreaking, emotionally raw, and controversial poem in the entire Psalter: Psalm One Hundred Thirty-Seven, verses one through nine, in the New Living Translation. The triumphant, sunlit courts of Jerusalem have vanished. The glorious chords of the temple orchestra have fallen completely silent. Instead, we find ourselves sitting in the mud, weeping in the suffocating shadows of a hostile, foreign empire. The inheritance appears to be entirely lost, the holy city has been burned to ash, and the people of God are trapped inside the geographic epicenter of the cosmic rebellion. Let let us step onto this agonizing section of the trail, adjust our lenses to navigate the dark waters of sorrow, and listen to the defiant song of the exile. The first segment is: The Heavy Harps and the Cruel Taunts of Babel Psalm One Hundred Thirty-Seven: verses one, two, and three . Beside the rivers of Babylon, we sat and wept as we thought of Jerusalem. We put away our harps, hanging them on the branches of the poplar trees. For our captors demanded a song from us. Our tormentors demanded a joyful hymn: “Sing us one of those songs of Jerusalem!” The poem opens with an incredibly vivid, melancholic scene that captures the profound trauma of displacement. “Beside the rivers of Babylon, we sat and wept as we thought of Jerusalem. We put away our harps, hanging them on the branches of the poplar trees.” To fully comprehend the immense spiritual and psychological warfare embedded in these opening lines, we must view this geography through the profound lens of the Ancient Israelite divine council worldview, as masterfully taught by Doctor Michael S. Heiser. In the cosmic geography of the ancient world, Babylon was not just a powerful human political empire; it was the historical, and spiritual, womb of the cosmic rebellion. This was the territory of Babel, the exact site where humanity originally attempted to build an autonomous empire to make a name for themselves, resulting in Yahweh disinheriting the nations and placing them under the jurisdiction of lesser, rebel spiritual principalities—the fallen sons of God. To be violently dragged away from Judah, and forced to sit "beside the rivers of Babylon," meant that the Israelites were physically sitting within the occupied territory of hostile, rival elohim. The rivers of Babylon—the complex network of irrigation canals fed by the Tigris and Euphrates rivers—were symbols of the empire's economic might, and the apparent supremacy of their gods. The captives sat by these waters, completely crushed, and they wept. They were not just homesick; they were experiencing a profound theological crisis. Their temple was destroyed, the Ark of the Covenant was gone, and it appeared to the watching world that the rebel gods of Babylon had successfully triumphed over Yahweh. In their deep grief, they performed a symbolic act of architectural silence: they hung their beautiful, stringed harps upon the branches of the weeping poplar trees lining the canals. The music that had once filled the cosmic center of Mount Zion was intentionally shut down. The harps became dead weights, swaying in the foreign wind. The pain of this silence is violently exacerbated by the psychological cruelty of their captors in verse three: “For our captors demanded a song from us. Our tormentors demanded a joyful hymn: ‘Sing us one of those songs of Jerusalem!'” This was not a polite request for cultural exchange or musical entertainment. This was an act of aggressive, mocking spiritual intimidation. The Babylonian soldiers, acting under the dark inspiration of their territorial deities, wanted to humiliate the broken exiles. They wanted the Israelites to perform their sacred, liturgical temple hymns—the grand songs of Zion that celebrated Yahweh's absolute supremacy over the nations—as a circus act for the amusement of the conquerors. It was a cruel taunt, designed to force the captives to admit defeat, to mock the apparent helplessness of their God, and to pressure them into assimilating into the pagan culture of the empire. The enemy wanted to weaponize their own sacred music against their souls. The second segment is: The Oath of the Unbending Tongue Psalm One Hundred Thirty-Seven: verses four, five, and six. But how can we sing the songs of the Lord while in a pagan land? If I forget you, Jerusalem, let my right hand forget how to play the harp. May my tongue stick to the roof of my mouth if I fail to remember you, if I don't make Jerusalem my greatest joy. The text responds to the cruel mockery of the captors with a fierce, defiant, and completely unyielding refusal. “But how can we sing the songs of the Lord while in a pagan land?” To the ancient Israelite, singing the shir Yahweh—the song of the Lord—was an act of high, localized covenant sanctuary. The sacred songs were designed exclusively for the cosmic mountain, the holy space where the presence of the Creator uniquely dwelt. To perform these holy liturgies for the amusement of a pagan audience, within the defiled, demonically supervised territory of Babylon, would be an act of supreme spiritual treason. It would be an acknowledgment that Yahweh could be domesticated, transformed into a minor, defeated deity who exists merely to entertain the proxies of the rebel council. The exiles draw a hard, non-negotiable line in the mud. They choose silence over sacrilege. The psalmist then seals this refusal by swearing a terrifying, double-sided personal oath of absolute, multi-generational remembrance in verses five and six. “If I forget you, Jerusalem, let my right hand forget how to play the harp. May my tongue stick to the roof of my mouth if I fail to remember you, if I don't make Jerusalem my greatest joy.” The writer is a temple musician, an artist whose entire livelihood, status, and identity depend on his right hand's ability to skillfully pluck the strings of the harp, and his tongue's ability to articulate the beautiful melodies of the liturgy. He deliberately invokes a self-malediction, a curse upon his own biological tools of expression. He says, “If I ever allow the comfort, the wealth, and the seductive luxury of Babylon to make me complacent, if I ever forget the cosmic center of Mount Zion, if I ever assimilate into this pagan empire and lose my distinct identity, then let my right hand instantly wither, and lose its muscle memory! Let my tongue become paralyzed, permanently sticking to the roof of my mouth, so that I can never sing another note of any song for the rest of my life!” This is a magnificent display of spiritual resilience. The psalmist realizes that the ultimate danger of the exile is not physical death, but cultural and spiritual amnesia. Babylon wants the exiles to forget who they are, to forget the covenant, and to forget the cosmic blueprint of the Creator. By making Jerusalem his “greatest joy”—even while it sits in smoldering ruins—the exile is performing an act of fierce, defiant loyalty. He anchors his mind to the unshakeable reality of God's future restoration, refusing to let the temporary success of the rebel principalities redefine the true focus of his...

A @Christadelphians Video: 3. Revelation warns us to watch out for the unclean froglike spirits which gather the nations to Armageddon. “Spirits” in the Bible refer to teachings. These are lying, deceitful teachings which only bring corruption.[Inspiring] Thought-provoking and wonderfully expositional, this Watchman Report presents Part 3 of 'The Lord's Direct Message to Us', focusing on the startling symbol of 'The Frog-like Spirits' from Revelation 16. We explore the drying up of the Euphrates, its historical fulfilment in the decline of the Ottoman Empire, and how this sets the stage for the return of our Lord Jesus Christ. This outstanding and revealing study uncovers the hidden danger of unclean teachings that could cause us to lose our garments and be found ashamed at His coming. Using insightful Old Testament links—from the plague of frogs in Exodus, to the lying spirit in 2 Chronicles, and the tragic nakedness in Genesis—we see what we must watch out for in our generation. If you seek a serious, Scripture-based understanding of end-time prophecy and the battle of Armageddon, this video is for you.**Chapters:**00:00 - Introduction to the Watchman Report00:19 - The Sixth Vial and the River Euphrates01:41 - Unlocking the Symbol: Isaiah and the Ottoman Empire05:49 - The Return to Jerusalem (1917)06:57 - The Lord's Warning: Watch, or Be Found Naked09:39 - The Three Unclean Spirits Like Frogs10:42 - What Do 'Spirits' Mean in Scripture?12:40 - The Temple Guard and the Danger of Losing Our Garments14:10 - Old Testament Background #1: Exodus 8 (The Plague of Frogs)17:02 - Old Testament Background #2: 2 Chronicles 18 (The Lying Spirit)20:21 - Old Testament Background #3: Genesis 3 (Nakedness and Shame)22:26 - Why This Symbol Matters for Our Generation22:47 - Conclusion and Next Video Preview**Bible Verse Category:**

In this study we will take a look at the women within the Bible. We will look at each one of them and see how their story influences our lives today.As we continue our study in this fantastic insight of the Women of the Bible, this morning we complete our study on Rachel and LeahNames in the Bible often say something about the person:Rachel means 'ewe', a female sheep, a symbol of prosperity and security for nomadic people Leah means 'weary or wild cow' Jacob means 'heel grabber', either his brother's heel at the moment of birth or his brother's inheritance later on; the name can also mean 'deceiver' Laban means 'white'; it was sometimes linked with leprosy Reuben means 'behold, a son!' Joseph means 'may he add or increase'The story contains five different episodes:   1 Rachel meets Jacob at the well, Genesis 29:1-14 2 Leah and Rachel marry Jacob, Genesis 29:15-30 3 Rachel has a son, Joseph, Genesis 29:31-15, 30:1-24 4 Rachel and Leah leave with Jacob, and Rachel takes the sacred household deities, Genesis 30:25-43, 31 5 Rachel has a son, Benjamin, and dies soon after, Genesis 35:16-30In our last study we learned about Jacob leaving his homeland and traveling to his mother's homeland of Haran to find a wife. There at the well Jacob meets his future wife Rachel. But hold on Rachel as we learned had a older sister Leah. When Jacob went into their father and asks for his daughters hand in marriage, Labin tricks Jacob into marrying Leah instead of Rachel. So we see that Jacob must fulfill his promise to Labin for the hand of Rachel. As the story unfolds we see Leah producing children for Jacob. However we see that Rachel faced a different problem. No matter how she prayed to Yahweh, no matter how much she was loved by Jacob, Rachel did not conceive. In desperation she gave her maid Bilhah [timid, bashful] to Jacob, so that he could conceive a child with Bilhah as a surrogate mother for Rachel. This practice was common in the ancient world [Code of Khammurabi section 145]; the woman became a concubine instead of a servant, and it was a step up the social ladder for her. She might become the mother of the future tribal leader.  Bilhah had a son, whom Rachel named Dan [judge]. Then she had a second son, and Rachel called him Naphtali [my wrestling]. In response, Leah gave her own maid Zilpah [trickling] to Jacob, and this resulted in yet more sons: Gad [troop] and Asher [happy]. A bitter rivalry grew up between the two women.  We pick up our story in Genesis Chapter 30(1-4) Rachel, out of frustration, gives Jacob her maid Bilhah to bear children through her.(5-6) The birth of Dan.(7-8) The birth of Naphtali.(9-11) The birth of Gad.(12-13) The birth of Asher.(14-18) The birth of Issachar.(19-20) The birth of Zebulun.(21) The birth of Dinah.Finally we read in verse 22 that Yahweh remembers Rachel and opens her womb.Verses 23, 24, “She conceived and bore a son and said, 'Elohim has taken away my reproach'; and she named him Joseph (let me add or adding), saying 'May Yahweh add to me another son!'” Rachel and Leah flee with JacobAt this stage, Jacob felt Yahweh calling him to return to his homeland. Rachel and Leah were also dissatisfied by the way things were panning out financially, and felt they are not getting what they were entitled to as Laban's daughters. It was time to go. They both urged Jacob to take action. It seems that Rachel in particular was still angry at her father for what he had done to her. Before they set out, she took the small figurines that represented the spirits of ancestors and the protective deities of her father's family (the teraphim), telling no one at all what she was doing. This was not a random act of malice, for years ago on what should have been her wedding night, Laban had stolen Rachel's happiness. Now she stole something that was precious to him - pay-back for a life-time of bullying. But her act had wider significance than this, because the teraphim (This word occurs only in the plural, and denotes images connected with magical rites. The teraphim, translated, "images", in the Authorized Version, carried away from Laban, by Rachel, were regarded by Laban as elohims, and it would, therefore, appear that they were used by those who added corrupt practices to the patriarchal religion) were a form of title deed, and the person who possessed them could claim the tribe's wealth. Ownership of the household deities was the privilege of the head of the family, and by taking them Rachel secured this position for her husband.  The whole family group assembled; ready to return to the land of Jacob's father, Isaac. They crossed the Euphrates and headed towards the hill country of Gilead. But it was not going to be as easy as that. Laban pursued them, caught up with them, and confronted them. Where were the household elohims? They were missing and Laban wanted them back.  This was news to Jacob. He did not know Rachel had taken them, since she had kept them hidden and had not told anyone what she had done. Jacob then made one of those foolish pronouncements that give the reader a hint that something bad is coming: he indignantly denied knowledge of the theft, and said that whoever had done such a thing should die. Laban searched the tents of Jacob, Leah, and the two maids to find the teraphim- each woman in a polygamous marriage had her own separate tent.  Laban found nothing. Then he went into Rachel's tent, where the teraphim were hidden. What he did not know was that Rachel had hidden them in the saddlebags of her camel. She greeted her father respectfully but did not rise from where she was sitting. She explained modestly that she could not do so, since she was menstruating.     'Let not my lord be angry that I cannot rise before you, for the way of women is upon me.'This meant that the cloth on which she was sitting was ritually unclean, and could not be touched by anyone. Most ancient tribes had customs that allowed menstruating women to withdraw from physical contact with the tribe while they had their periods, and women welcomed this time of rest from their usual tasks. Rachel's manner towards her father was so sweet and yielding that Laban did not argue or tell her to move, and the upshot was that he left her tent empty-handed. She had used the laws of ritual cleanliness to her own advantage. The irony was that it was a lie. She was already pregnant with a son.Since Laban could not find the teraphim, he had to back down. The two men made a face-saving covenant, and early the next morning Laban said good-bye to them all, and left.When Laban was gone Rachel's family moved on, and on the way to Ephrath she went into labor. This time things did not go well for her. The pains were very bad, and Rachel suffered terribly. To comfort her, the midwife told her it would be a boy. It was, but Rachel would not live to see him grow. She died in childbirth.  Join me as we go Chapter by Chapter, Verse by Verse, Unraveling the Words of Yahweh!Have any questions? Feel free to email me; keitner2024@outlook.com

Study Passage: Joshua 1:1-9After the death of Moses the servant of the LORD, the LORD said to Joshua the son of Nun, Moses' assistant, 2 “Moses my servant is dead. Now therefore arise, go over this Jordan, you and all this people, into the land that I am giving to them, to the people of Israel. 3 Every place that the sole of your foot will tread upon I have given to you, just as I promised to Moses. 4 From the wilderness and this Lebanon as far as the great river, the river Euphrates, all the land of the Hittites to the Great Sea toward the going down of the sun shall be your territory. 5 No man shall be able to stand before you all the days of your life. Just as I was with Moses, so I will be with you. I will not leave you or forsake you. 6 Be strong and courageous, for you shall cause this people to inherit the land that I swore to their fathers to give them. 7 Only be strong and very courageous, being careful to do according to all the law that Moses my servant commanded you. Do not turn from it to the right hand or to the left, that you may have good success wherever you go. 8 This Book of the Law shall not depart from your mouth, but you shall meditate on it day and night, so that you may be careful to do according to all that is written in it. For then you will make your way prosperous, and then you will have good success. 9 Have I not commanded you? Be strong and courageous. Do not be frightened, and do not be dismayed, for the LORD your God is with you wherever you go.”

Revelation 16:4-13 The Bowl Judgments on the sun, the waterways and the EuphratesSupport the show

Show #2676 Show Notes: ‘Vortex’: https://webstersdictionary1828.com/Dictionary/vortex ‘Crucible’: https://webstersdictionary1828.com/Dictionary/crucible Rooster vs Coyote: https://www.facebook.com/reel/1147897144166726 Tina Peters released: https://redstate.com/bobhoge/2026/06/01/democrats-seethe-as-70-year-old-election-denier-tina-peters-set-free-from-colorado-prison-n2202928 Simply Complicated – Rick Alan: https://youtu.be/6-EIp_vQxwQ?si=AAp9Ywqc3YNkMwrC Revelation 9: https://www.biblegateway.com/passage/?search=Rev%209&version=KJV Under the Euphrates river: https://www.youtube.com/watch?v=fo3L6hjc8wg Genesis 1: https://www.biblegateway.com/passage/?search=gen%201&version=KJV King Tut mystery: https://www.dailymail.com/sciencetech/article-15864403/king-tutankhamun-libyan-desert-glass-discovery.html

The Tribulation: Hell on Earth   Our springboard text is Revelation 6:16-17: “And said to the mountains and rocks, Fall on us, and hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb: For the great day of his wrath is come; and who shall be able to stand?”   These words, ripped from the throats of kings and great men, rich men and chief captains, mighty men and every bondman and every free man, echo across the shattered landscape of a world in collapse.    As the sixth seal bursts open, the sky rolls up like a scroll, mountains and islands are moved out of their places, and the sun turns black as sackcloth while the moon becomes as blood.  Men do not cry out for mercy; they scream for the rocks to crush them rather than face the wrath of the Lamb. This is the Tribulation—the seven-year period of divine judgment poured out upon a Christ-rejecting world. It is hell on earth, the time of Jacob's trouble, the great tribulation spoken of by the Lord Jesus in Matthew 24:21 as unparalleled in human history.    The book of Revelation, the unveiling of Jesus Christ, lays it bare in vivid, terrifying detail. We will walk through it in the exact prophetic timeline John received, seal by seal, trumpet by trumpet, bowl by bowl, pausing at the parenthetical texts the Holy Spirit inserts to show us the behind-the-scenes reality of salvation and conflict amid the judgments. After the messages to the seven churches in Revelation 1–3, John is caught up through an open door in heaven in chapter 4.        There he sees the throne of God, the four living creatures crying “Holy, holy, holy,” and the twenty-four elders casting their crowns. In chapter 5 the Lamb as it had been slain takes the seven-sealed scroll from the right hand of Him who sits on the throne. Heaven explodes in worship: “Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation.” Then, in chapter 6, the Lamb begins to break the seals, and hell on earth is unleashed in perfect, ordered fury. The first seal: Revelation 6:1-2. “And I saw when the Lamb opened one of the seals, and I heard, as it were the noise of thunder, one of the four beasts saying, Come and see. And I saw, and behold a white horse: and he that sat on him had a bow; and a crown was given unto him: and he went forth conquering, and to conquer.”  A counterfeit Christ rides forth—the Antichrist—deceiving the nations with a false peace. No arrows yet, only a bow; he conquers through diplomacy and lies before the sword is unsheathed. The world cheers a man of peace who is in reality the man of sin. The second seal: Revelation 6:3-4. “And when he had opened the second seal, I heard the second beast say, Come and see. And there went out another horse that was red: and power was given to him that sat thereon to take peace from the earth, and that they should kill one another: and there was given unto him a great sword.”    Global war erupts. The red horse rider turns the planet into a slaughterhouse. Brother against brother, nation against nation—blood flows in rivers as the false peace shatters. The third seal: Revelation 6:5-6. “And when he had opened the third seal, I heard the third beast say, Come and see. And I beheld, and lo a black horse; and he that sat on him had a pair of balances in his hand. And I heard a voice in the midst of the four beasts say, A measure of wheat for a penny, and three measures of barley for a penny; and see thou hurt not the oil and the wine.”  Famine stalks the earth. A day's wages buys only a quart of wheat or three quarts of barley—bare survival. The rich may still afford luxuries, but the masses starve while inflation and scarcity crush the poor. The fourth seal: Revelation 6:7-8. “And when he had opened the fourth seal, I heard the voice of the fourth beast say, Come and see. And I looked, and behold a pale horse: and his name that sat on him was Death, and Hell followed with him. And power was given unto them over the fourth part of the earth, to kill with sword, and with hunger, and with death, and with the beasts of the earth.”  One-quarter of the world's population—billions—die in a single stroke from war, famine, plague, and wild beasts turned savage. Death rides with hell at his heels, reaping a harvest so vast the imagination recoils. The fifth seal: Revelation 6:9-11. “And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth? And white robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled.”      The martyrs cry from beneath the altar, their blood crying out for vengeance. More will join them—tribulation saints slaughtered for refusing the beast. Then comes the sixth seal, and the parenthetical pause is not yet. The cosmic cataclysm of Revelation 6:12-17: earthquake so violent every mountain and island moves, sun black, moon blood-red, stars falling like untimely figs, sky rolling up like a scroll. Men of every class hide in caves and beg the rocks to fall on them—“from the wrath of the Lamb.” This is only the beginning.   Now the first major parenthetical text breaks the chronological flow in Revelation 7. While the judgments continue on earth, heaven reveals two groups preserved and saved amid the horror.    First, the 144,000 Jewish evangelists: Revelation 7:4-8. “And I heard the number of them which were sealed: and there were sealed an hundred and forty and four thousand of all the tribes of the children of Israel.”      Twelve thousand from each tribe—Judah, Reuben, Gad, Asher, Naphtali, Manasseh, Simeon, Levi, Issachar, Zebulun, Joseph, Benjamin—sealed on their foreheads with the seal of the living God.    These are not the church; they are literal Jews, protected supernaturally so they cannot be harmed by the coming trumpet and bowl judgments. They become the greatest missionary force in history, preaching the everlasting gospel to every nation, kindred, tongue, and people while the world burns.   Because of their fearless proclamation—and the ministry of the two witnesses yet to come—an innumerable multitude is saved. Revelation 7:9-17: “After this I beheld, and, lo, a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues, stood before the throne, and before the Lamb, clothed with white robes, and palms in their hands… These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb.”      Millions upon millions—Gentiles from every corner of the globe—turn to Christ during this hellish time. They endure hunger, thirst, scorching heat, and persecution, yet they stand before the throne, palms waving, singing of salvation. The 144,000 Jewish evangelists and the two witnesses are the instruments God uses to reap this vast harvest even as wrath falls. The seventh seal brings silence in heaven for half an hour—Revelation 8:1—then the seven trumpets. The first four are ecological and cosmic disasters affecting one-third of the earth. First trumpet: Revelation 8:7. “The first angel sounded, and there followed hail and fire mingled with blood, and they were cast upon the earth: and the third part of trees was burnt up, and all green grass was burnt up.” Burning hail and blood rain down; one-third of the planet's vegetation is incinerated.   Second trumpet: Revelation 8:8-9. A burning mountain—perhaps a meteor or volcano—plunges into the sea. One-third of the sea turns to blood, one-third of sea creatures die, one-third of ships are destroyed. Oceans become graveyards. Third trumpet: Revelation 8:10-11. A star named Wormwood falls on one-third of the rivers and springs. Waters turn bitter; “many men died of the waters, because they were made bitter.”   Fourth trumpet: Revelation 8:12. One-third of the sun, moon, and stars are struck. The day and night lose one-third of their light. Darkness deepens over the planet.   Then an angel flies through heaven crying, “Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound!” The three woes are announced.   The fifth trumpet—first woe—Revelation 9:1-12. A star falls, given the key to the bottomless pit. Smoke darkens the sun and air. Locusts pour out—demonic hordes with the power of scorpions. They do not touch grass or trees or those sealed by God, but only the unsealed men. “And to them it was given that they should not kill them, but that they should be tormented five months: and their torment was as the torment of a scorpion, when he striketh a man. And in those days shall men seek death, and shall not find it; and shall desire to die, and death shall flee from them.”    Picture it: locusts shaped like battle horses, crowned like gold, faces of men, hair of women, teeth of lions, iron breastplates, wings roaring like chariots, tails with scorpion stings. For five long months men are stung again and again. The agony is unbearable—burning, electric torment that drives them mad. They claw at their flesh, beg for death, but death refuses to come. This is hell on earth, demonic torture let loose by divine permission. Their king is Abaddon—Apollyon—the destroyer. The sixth trumpet—second woe—Revelation 9:13-21. Four angels bound at the Euphrates are loosed for a precise hour, day, month, and year. An army of two hundred million horsemen is released. “And thus I saw the horses in the vision, and them that sat on them, having breastplates of fire, and of jacinth, and brimstone: and the heads of the horses were as the heads of lions; and out of their mouths issued fire and smoke and brimstone. By these three was the third part of men killed…” Fire, smoke, brimstone, and serpent-like tails with heads that wound. One-third of surviving mankind is slaughtered.  Yet the rest “repented not of the works of their hands, that they should not worship devils, and idols of gold, and silver, and brass, and stone, and of wood… Neither repented they of their murders, nor of their sorceries, nor of their fornication, nor of their thefts.” Even after billions dead, hearts remain stone.   Now the second major parenthetical section: Revelation 10 and 11.  A mighty angel with a rainbow crown and feet like pillars of fire stands on sea and land, holding a little open book. John eats it—sweet as honey in the mouth, bitter in the belly.    He is told he must prophesy again. Then the temple is measured; the outer court is given to the Gentiles for forty-two months. And the two witnesses appear: Revelation 11:3-12. “And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. These are the two olive trees, and the two candlesticks standing before the God of the earth. And if any man will hurt them, fire proceedeth out of their mouth, and devoureth their enemies.”      They shut heaven so no rain falls, turn waters to blood, and smite the earth with plagues as often as they will. For 1,260 days they torment the beast's kingdom. Then the beast from the bottomless pit kills them. Their bodies lie in the street of the great city for three and a half days while the world rejoices and sends gifts. But suddenly breath enters them; they stand on their feet. A voice from heaven calls, “Come up hither,” and they ascend in a cloud while their enemies watch. A great earthquake follows, killing seven thousand. The two witnesses—likely Enoch and Elijah or Moses and Elijah—preach, perform miracles, and add to the harvest of souls alongside the 144,000.   The seventh trumpet sounds: Revelation 11:15. “The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever.” Heaven rejoices, but the third woe is still to come in full force.   Revelation 12–14 forms the third great parenthetical block, filling in the cosmic and earthly drama. A woman clothed with the sun gives birth to a man child who is caught up to God's throne.    The red dragon—Satan—is cast out of heaven with his angels. “Woe to the inhabiters of the earth and of the sea! for the devil is come down unto you, having great wrath, because he knoweth that he hath but a short time.”    He persecutes the woman (Israel) who flees to the wilderness for 1,260 days. Then the beast rises from the sea—Revelation 13—the Antichrist, empowered by the dragon, with a healed deadly wound that causes the world to worship him. He blasphemes God for forty-two months and makes war on the saints.    The second beast—the false prophet—rises from the earth, performs miracles, makes fire come down from heaven, and forces the world to worship the image of the beast. He causes all to receive a mark in the right hand or forehead—the mark of the beast, 666—without which no one can buy or sell. Those who refuse it are beheaded.   Yet amid this, the 144,000 stand with the Lamb on Mount Zion in Revelation 14:1-5, singing a new song no one else can learn—virgins, firstfruits, without guile.    Three angels fly through heaven: one preaches the everlasting gospel, another announces Babylon's fall, the third warns with the most terrifying words in Scripture: “If any man worship the beast and his image, and receive his mark… The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: And the smoke of their torment ascendeth up for ever and ever.”    Then the harvest of the earth—both the reaping of the saved and the grapes of wrath trodden outside the city until blood flows to the horse bridles for two hundred miles. Finally the seven bowls—the last plagues, in which the wrath of God is filled up—Revelation 15–16. These are poured out rapidly, one after another, more intense than anything before. First bowl: Revelation 16:2. Noisome and grievous sores break out on everyone who has the mark of the beast and worships his image.    Open, festering ulcers cover their bodies; they cannot sit, cannot lie down, cannot escape the burning pain.   Second bowl: Revelation 16:3. The sea becomes as the blood of a dead man; every living soul in the sea dies. The oceans are one vast, stinking cemetery of rotting flesh.   Third bowl: Revelation 16:4-7. Rivers and fountains turn to blood. The angel of the waters declares it just: “For they have shed the blood of saints and prophets, and thou hast given them blood to drink; for they are worthy.” Fourth bowl: Revelation 16:8-9. The sun is given power to scorch men with fire. Men are burned with fierce heat. Instead of repenting, they blaspheme the name of God “and they repented not to give him glory.”   Fifth bowl: Revelation 16:10-11. The seat of the beast is plunged into darkness. Men gnaw their tongues for pain from the sores and the darkness, yet “they blasphemed the God of heaven because of their pains and their sores, and repented not of their deeds.”     Sixth bowl: Revelation 16:12-16. The great river Euphrates is dried up, preparing the way for the kings of the east. Unclean spirits like frogs come out of the mouths of the dragon, beast, and false prophet—demonic miracle-workers gathering the armies of the world to Armageddon for the battle of the great day of God Almighty.   Seventh bowl: Revelation 16:17-21. “It is done.” Voices, thunders, lightnings, the greatest earthquake in history. Every island flees, mountains disappear. The great city is divided into three parts; the cities of the nations fall.    Babylon is remembered before God to receive the cup of the wine of the fierceness of His wrath. And “there fell upon men a great hail out of heaven, every stone about the weight of a talent”—one hundred pounds of ice falling from the sky. Men blaspheme God because the plague of the hail is exceeding great.   Revelation 17–18 details the fall of Babylon the great—the religious and commercial system that intoxicated the nations with her fornication and persecuted the saints.      She is made desolate, naked, eaten, and burned with fire by the ten kings who once supported her. The merchants of the earth weep over her in one hour her riches are destroyed.   All of this is the Tribulation—hell on earth. One-quarter of mankind dead at the fourth seal, another third at the sixth trumpet, billions more from famine, plague, hail, scorching, demonic torment, and war.        Yet through it all, the 144,000 sealed Jewish evangelists and the two witnesses proclaim the gospel, and a great multitude no man can number is saved out of the great tribulation, washing their robes white in the blood of the Lamb. Most harden their hearts, refusing to repent even as they gnaw their tongues and scream under the hailstones. The wrath of the Lamb is poured out without mixture—pure, undiluted, terrifying justice.   The Tribulation ends with the return of the King in Revelation 19. Heaven opens; the white horse rider—Faithful and True—comes with the armies of heaven to tread the winepress of the fierceness and wrath of Almighty God. The beast and false prophet are cast alive into the lake of fire. Satan is bound. The thousand-year reign begins. But the question remains from our springboard text: “Who shall be able to stand?” Only those whose robes are washed in the blood of the Lamb. The Tribulation is coming. It is the time of God's wrath poured out on a world that has rejected His Son.    Yet even in the darkest hour, grace abounds for those who will call upon the name of the Lord. The 144,000 will preach, the two witnesses will testify, and multitudes will be saved. But for those who take the mark and worship the beast, there is only fire and brimstone forever.   This is the Tribulation. This is hell on earth. May we heed the warning and be found among those who stand before the throne, palms in hand, singing the song of Moses and the Lamb.

Share a commentClimate change dominates headlines, but we argue the real battleground is deeper than policy, models, or carbon footprints. When people start talking like humanity is an intruder on Earth, the stakes shift from stewardship to something closer to worship. We explore how fear can morph into environmental idolatry, echoing the warning of Romans 1: creation gets elevated, the Creator gets pushed out, and human life loses value.Then we open Revelation 16 and follow the bowls of wrath with clear eyes. We trace the fourth bowl's scorching heat and why the text presents “global warming” as judgment from the hand of God, not a man-made tipping point. We move into the fifth bowl where the beast's kingdom is plunged into darkness, and we sit with the shocking response: instead of repentance, people blaspheme God and cling to their rebellion.From there, the Euphrates dries up to make way for armies marching toward Armageddon, driven by demonic deception and the illusion that the nations can wage war against God. Tucked into the chaos is a wake-up call from Christ: stay awake, stay ready. The chapter culminates with “It is done,” a world-altering earthquake, and massive hail, and we close by contrasting God's great wrath with God's great mercy, grace, love, and salvation for everyone who runs to Jesus.Subscribe, share this with a friend, and leave a review. What part of Revelation 16 feels most urgent to you right now?Get instant, biblically faithful answers to your Bible questions. https://www.wisdomonline.org/ask Learn more: https://www.wisdomonline.org/Support the show

Share a commentClimate change dominates headlines, but we argue the real battleground is deeper than policy, models, or carbon footprints. When people start talking like humanity is an intruder on Earth, the stakes shift from stewardship to something closer to worship. We explore how fear can morph into environmental idolatry, echoing the warning of Romans 1: creation gets elevated, the Creator gets pushed out, and human life loses value.Then we open Revelation 16 and follow the bowls of wrath with clear eyes. We trace the fourth bowl's scorching heat and why the text presents “global warming” as judgment from the hand of God, not a man-made tipping point. We move into the fifth bowl where the beast's kingdom is plunged into darkness, and we sit with the shocking response: instead of repentance, people blaspheme God and cling to their rebellion.From there, the Euphrates dries up to make way for armies marching toward Armageddon, driven by demonic deception and the illusion that the nations can wage war against God. Tucked into the chaos is a wake-up call from Christ: stay awake, stay ready. The chapter culminates with “It is done,” a world-altering earthquake, and massive hail, and we close by contrasting God's great wrath with God's great mercy, grace, love, and salvation for everyone who runs to Jesus.Subscribe, share this with a friend, and leave a review. What part of Revelation 16 feels most urgent to you right now?Get instant, biblically faithful answers to your Bible questions. https://www.wisdomonline.org/ask Learn more: https://www.wisdomonline.org/Support the show

The Wisdom of the Ancients: Four Ideas That Changed the World (Oxford UP, 2025) is about four cornerstones of modern thought that were put in place by people living in the ancient Mediterranean world. It covers approximately 2,000 years in time (from ca. 1000 BCE to 1000 CE) and spatially moves from the Tigris and Euphrates rivers in Mesopotamia (roughly, modern Iraq), through Greece and Rome, to the new Germanic states growing in what is now western Europe. The four ideas, as author H. A. Drake proposes, are monotheism, the idea that there is only one god, not many; individual rights, the idea that there is a limit to what the state can order us to do; naturalized citizenship, the idea that the full rights and privileges of citizenship can be extended to people who have no birthright to them; and creation of a standard by which to judge the performance of states. It is easy, now, to take these ideas for granted. For believers, it seems obvious that only a singular, omnipotent deity can account for the splendour of the universe. Similarly, the common notion that individuals can stand up for their rights, that citizenship can be freely given, or that governments ought to be held to a standard of justice for all, is often accompanied by the assumption that, at the time they were introduced, such ideas must have been immediately recognized as superior and gratefully accepted. The record is far more complicated, and that makes the story of their success far more interesting. By discussing these ideas in their historical context with clarity and wit, The Wisdom of the Ancients reminds readers how preposterous they were originally and how different our world would be if they had not taken hold. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

The Wisdom of the Ancients: Four Ideas That Changed the World (Oxford UP, 2025) is about four cornerstones of modern thought that were put in place by people living in the ancient Mediterranean world. It covers approximately 2,000 years in time (from ca. 1000 BCE to 1000 CE) and spatially moves from the Tigris and Euphrates rivers in Mesopotamia (roughly, modern Iraq), through Greece and Rome, to the new Germanic states growing in what is now western Europe. The four ideas, as author H. A. Drake proposes, are monotheism, the idea that there is only one god, not many; individual rights, the idea that there is a limit to what the state can order us to do; naturalized citizenship, the idea that the full rights and privileges of citizenship can be extended to people who have no birthright to them; and creation of a standard by which to judge the performance of states. It is easy, now, to take these ideas for granted. For believers, it seems obvious that only a singular, omnipotent deity can account for the splendour of the universe. Similarly, the common notion that individuals can stand up for their rights, that citizenship can be freely given, or that governments ought to be held to a standard of justice for all, is often accompanied by the assumption that, at the time they were introduced, such ideas must have been immediately recognized as superior and gratefully accepted. The record is far more complicated, and that makes the story of their success far more interesting. By discussing these ideas in their historical context with clarity and wit, The Wisdom of the Ancients reminds readers how preposterous they were originally and how different our world would be if they had not taken hold. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

The Wisdom of the Ancients: Four Ideas That Changed the World (Oxford UP, 2025) is about four cornerstones of modern thought that were put in place by people living in the ancient Mediterranean world. It covers approximately 2,000 years in time (from ca. 1000 BCE to 1000 CE) and spatially moves from the Tigris and Euphrates rivers in Mesopotamia (roughly, modern Iraq), through Greece and Rome, to the new Germanic states growing in what is now western Europe. The four ideas, as author H. A. Drake proposes, are monotheism, the idea that there is only one god, not many; individual rights, the idea that there is a limit to what the state can order us to do; naturalized citizenship, the idea that the full rights and privileges of citizenship can be extended to people who have no birthright to them; and creation of a standard by which to judge the performance of states. It is easy, now, to take these ideas for granted. For believers, it seems obvious that only a singular, omnipotent deity can account for the splendour of the universe. Similarly, the common notion that individuals can stand up for their rights, that citizenship can be freely given, or that governments ought to be held to a standard of justice for all, is often accompanied by the assumption that, at the time they were introduced, such ideas must have been immediately recognized as superior and gratefully accepted. The record is far more complicated, and that makes the story of their success far more interesting. By discussing these ideas in their historical context with clarity and wit, The Wisdom of the Ancients reminds readers how preposterous they were originally and how different our world would be if they had not taken hold. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/political-science

The Wisdom of the Ancients: Four Ideas That Changed the World (Oxford UP, 2025) is about four cornerstones of modern thought that were put in place by people living in the ancient Mediterranean world. It covers approximately 2,000 years in time (from ca. 1000 BCE to 1000 CE) and spatially moves from the Tigris and Euphrates rivers in Mesopotamia (roughly, modern Iraq), through Greece and Rome, to the new Germanic states growing in what is now western Europe. The four ideas, as author H. A. Drake proposes, are monotheism, the idea that there is only one god, not many; individual rights, the idea that there is a limit to what the state can order us to do; naturalized citizenship, the idea that the full rights and privileges of citizenship can be extended to people who have no birthright to them; and creation of a standard by which to judge the performance of states. It is easy, now, to take these ideas for granted. For believers, it seems obvious that only a singular, omnipotent deity can account for the splendour of the universe. Similarly, the common notion that individuals can stand up for their rights, that citizenship can be freely given, or that governments ought to be held to a standard of justice for all, is often accompanied by the assumption that, at the time they were introduced, such ideas must have been immediately recognized as superior and gratefully accepted. The record is far more complicated, and that makes the story of their success far more interesting. By discussing these ideas in their historical context with clarity and wit, The Wisdom of the Ancients reminds readers how preposterous they were originally and how different our world would be if they had not taken hold. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

The Wisdom of the Ancients: Four Ideas That Changed the World (Oxford UP, 2025) is about four cornerstones of modern thought that were put in place by people living in the ancient Mediterranean world. It covers approximately 2,000 years in time (from ca. 1000 BCE to 1000 CE) and spatially moves from the Tigris and Euphrates rivers in Mesopotamia (roughly, modern Iraq), through Greece and Rome, to the new Germanic states growing in what is now western Europe. The four ideas, as author H. A. Drake proposes, are monotheism, the idea that there is only one god, not many; individual rights, the idea that there is a limit to what the state can order us to do; naturalized citizenship, the idea that the full rights and privileges of citizenship can be extended to people who have no birthright to them; and creation of a standard by which to judge the performance of states. It is easy, now, to take these ideas for granted. For believers, it seems obvious that only a singular, omnipotent deity can account for the splendour of the universe. Similarly, the common notion that individuals can stand up for their rights, that citizenship can be freely given, or that governments ought to be held to a standard of justice for all, is often accompanied by the assumption that, at the time they were introduced, such ideas must have been immediately recognized as superior and gratefully accepted. The record is far more complicated, and that makes the story of their success far more interesting. By discussing these ideas in their historical context with clarity and wit, The Wisdom of the Ancients reminds readers how preposterous they were originally and how different our world would be if they had not taken hold. Learn more about your ad choices. Visit megaphone.fm/adchoices

The Wisdom of the Ancients: Four Ideas That Changed the World (Oxford UP, 2025) is about four cornerstones of modern thought that were put in place by people living in the ancient Mediterranean world. It covers approximately 2,000 years in time (from ca. 1000 BCE to 1000 CE) and spatially moves from the Tigris and Euphrates rivers in Mesopotamia (roughly, modern Iraq), through Greece and Rome, to the new Germanic states growing in what is now western Europe. The four ideas, as author H. A. Drake proposes, are monotheism, the idea that there is only one god, not many; individual rights, the idea that there is a limit to what the state can order us to do; naturalized citizenship, the idea that the full rights and privileges of citizenship can be extended to people who have no birthright to them; and creation of a standard by which to judge the performance of states. It is easy, now, to take these ideas for granted. For believers, it seems obvious that only a singular, omnipotent deity can account for the splendour of the universe. Similarly, the common notion that individuals can stand up for their rights, that citizenship can be freely given, or that governments ought to be held to a standard of justice for all, is often accompanied by the assumption that, at the time they were introduced, such ideas must have been immediately recognized as superior and gratefully accepted. The record is far more complicated, and that makes the story of their success far more interesting. By discussing these ideas in their historical context with clarity and wit, The Wisdom of the Ancients reminds readers how preposterous they were originally and how different our world would be if they had not taken hold. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

The Wisdom of the Ancients: Four Ideas That Changed the World (Oxford UP, 2025) is about four cornerstones of modern thought that were put in place by people living in the ancient Mediterranean world. It covers approximately 2,000 years in time (from ca. 1000 BCE to 1000 CE) and spatially moves from the Tigris and Euphrates rivers in Mesopotamia (roughly, modern Iraq), through Greece and Rome, to the new Germanic states growing in what is now western Europe. The four ideas, as author H. A. Drake proposes, are monotheism, the idea that there is only one god, not many; individual rights, the idea that there is a limit to what the state can order us to do; naturalized citizenship, the idea that the full rights and privileges of citizenship can be extended to people who have no birthright to them; and creation of a standard by which to judge the performance of states. It is easy, now, to take these ideas for granted. For believers, it seems obvious that only a singular, omnipotent deity can account for the splendour of the universe. Similarly, the common notion that individuals can stand up for their rights, that citizenship can be freely given, or that governments ought to be held to a standard of justice for all, is often accompanied by the assumption that, at the time they were introduced, such ideas must have been immediately recognized as superior and gratefully accepted. The record is far more complicated, and that makes the story of their success far more interesting. By discussing these ideas in their historical context with clarity and wit, The Wisdom of the Ancients reminds readers how preposterous they were originally and how different our world would be if they had not taken hold.

In this next installment of Heaven Shaking the Persian Bear, we'll take a closer look at the Bear kings of the East who were drawn into the Euphrates in the past as a pattern for the future. Please join us.

Sam, Dylan, and Darksmith are back to break down: Sam gifting Ryan a wildly suspicious self-published manifesto titled "Why Nukes Aren't Real" by Tamra Shavel that appears to have been sold off the Santa Monica Pier, the show climbing to #4 most hyped on YouTube while still unable to dethrone the two bald hiking Jews at the top, MrBeast getting hit by the new algorithm and dropping from 500 million to 50 million views, the Euphrates River drying up exactly on schedule for Revelations 16's sixth bowl to prepare the way for the kings of the East, Dylan's running theory that all biblical prophecy is just well-documented schizophrenia, Turkey damming the Tigris and Euphrates and accidentally activating the apocalypse like a Zelda puzzle box, Iran shooting down a US-Israel weather weapon and the drought ending three days later, the absolutely cooked roster of CEOs Trump dragged to China including Jensen Huang, Tim Cook, Larry Fink, Stephen Schwarzman, and Elon yonked on ketamine while worth more than the country he's negotiating with, Hasan Piker calmly defending China's 1.2 million Tibetan death tally and the Hundred Days of Flowers 55 million famine deaths while condemning Israel, the LA segregation map of Trader Joe's locations, the Mehdi Hasan interview where the "Worst Adventure" Oklahoma Jennifer publicly atones for not knowing enough about Palestine while admitting she has zero Muslims in her town, the empathy study revealing women feel equal sympathy for cheating men and cheating women (which kind of explains Hillary, Thatcher, Merkel, and the entire blood-drinking queen aesthetic), the 1.5 million white Christians getting fed into the Ukraine meat grinder that no progressive will post about, Netanyahu's trial judge dying in a motorcycle crash because nothing is ever an accident, and OpenAI acquiring TBPN for $100 million while their videos pull 500 views. Subscribe and give us that sweet brown hype.   Grab Tickets To Sam Tripoli's Live Shows At SamTripoli.com: Costa Mesa, Ca: 5/28 Austin, TX: 5/22 (Live Taping Of Sam Tripoli's Comedy Special) Albuquerque, NM: 6/12-6/13 Austin, TX: 6/18 Miami, Fl: 7/31-8/1 Lawerence, KS: 9/17-9/19 Tulsa, OK: 10/9-10/10 Austin, TX: Dec 11th-13th:   Buy Our Merch or Sam Will Fight You: https://conspiracy-social-club-aka-deep-waters.myshopify.com/   Subscribe to the Patreon: https://www.patreon.com/AkaDeepWaters   Check out Dylan's instagram - @dylanpetewrenn   Check out Deep Waters Instagram: @akadeepwaters   Check out Bad Tv podcast: https://bit.ly/3RYuTG0   THANK YOU TO OUR SPONSORS: LUCY NICOTINE POUCHES Go to LUCY.CO/CSC and use CODE "CSC" for 20% OFF your first online order   TASKRABBIT USE Code "CSC" and get $15 OFF your first task   BLUECHEW GOLD Go to BlueChew.com and use promo code "DEEP" to get your 3rd month free

Moreover Josiah kept a passover unto the Lord in Jerusalem: and they killed the passover on the fourteenth day of the first month.2 And he set the priests in their charges, and encouraged them to the service of the house of the Lord,3 And said unto the Levites that taught all Israel, which were holy unto the Lord, Put the holy ark in the house which Solomon the son of David king of Israel did build; it shall not be a burden upon your shoulders: serve now the Lord your God, and his people Israel,4 And prepare yourselves by the houses of your fathers, after your courses, according to the writing of David king of Israel, and according to the writing of Solomon his son.5 And stand in the holy place according to the divisions of the families of the fathers of your brethren the people, and after the division of the families of the Levites.6 So kill the passover, and sanctify yourselves, and prepare your brethren, that they may do according to the word of the Lord by the hand of Moses.7 And Josiah gave to the people, of the flock, lambs and kids, all for the passover offerings, for all that were present, to the number of thirty thousand, and three thousand bullocks: these were of the king's substance.8 And his princes gave willingly unto the people, to the priests, and to the Levites: Hilkiah and Zechariah and Jehiel, rulers of the house of God, gave unto the priests for the passover offerings two thousand and six hundred small cattle and three hundred oxen.9 Conaniah also, and Shemaiah and Nethaneel, his brethren, and Hashabiah and Jeiel and Jozabad, chief of the Levites, gave unto the Levites for passover offerings five thousand small cattle, and five hundred oxen.10 So the service was prepared, and the priests stood in their place, and the Levites in their courses, according to the king's commandment.11 And they killed the passover, and the priests sprinkled the blood from their hands, and the Levites flayed them.12 And they removed the burnt offerings, that they might give according to the divisions of the families of the people, to offer unto the Lord, as it is written in the book of Moses. And so did they with the oxen.13 And they roasted the passover with fire according to the ordinance: but the other holy offerings sod they in pots, and in caldrons, and in pans, and divided them speedily among all the people.14 And afterward they made ready for themselves, and for the priests: because the priests the sons of Aaron were busied in offering of burnt offerings and the fat until night; therefore the Levites prepared for themselves, and for the priests the sons of Aaron.15 And the singers the sons of Asaph were in their place, according to the commandment of David, and Asaph, and Heman, and Jeduthun the king's seer; and the porters waited at every gate; they might not depart from their service; for their brethren the Levites prepared for them.16 So all the service of the Lord was prepared the same day, to keep the passover, and to offer burnt offerings upon the altar of the Lord, according to the commandment of king Josiah.17 And the children of Israel that were present kept the passover at that time, and the feast of unleavened bread seven days.18 And there was no passover like to that kept in Israel from the days of Samuel the prophet; neither did all the kings of Israel keep such a passover as Josiah kept, and the priests, and the Levites, and all Judah and Israel that were present, and the inhabitants of Jerusalem.19 In the eighteenth year of the reign of Josiah was this passover kept.20 After all this, when Josiah had prepared the temple, Necho king of Egypt came up to fight against Charchemish by Euphrates: and Josiah went out against him.21 But he sent ambassadors to him, saying, What have I to do with thee, thou king of Judah? I come not against thee this day, but against the house wherewith I have war: for God commanded me to make haste: forbear thee from meddling with God, who is with me, that he destroy thee not.22 Nevertheless Josiah would not turn his face from him, but disguised himself, that he might fight with him, and hearkened not unto the words of Necho from the mouth of God, and came to fight in the valley of Megiddo.23 And the archers shot at king Josiah; and the king said to his servants, Have me away; for I am sore wounded.24 His servants therefore took him out of that chariot, and put him in the second chariot that he had; and they brought him to Jerusalem, and he died, and was buried in one of the sepulchres of his fathers. And all Judah and Jerusalem mourned for Josiah.25 And Jeremiah lamented for Josiah: and all the singing men and the singing women spake of Josiah in their lamentations to this day, and made them an ordinance in Israel: and, behold, they are written in the lamentations.26 Now the rest of the acts of Josiah, and his goodness, according to that which was written in the law of the Lord,27 And his deeds, first and last, behold, they are written in the book of the kings of Israel and Judah.

In this next installment of Heaven Shaking the Persian Bear, we'll take a closer look at the dawn demise of the bear in the River Euphrates per John's account in Revelation and the first Exodus as well as take a look at a pattern in the feasts that call the righteous out of Babylon before the opening/closing of the Euphrates River event.

Old Testament Sermons / Speaker:Berry Kercheville Becoming “Good for Nothing” Jeremiah 13 Introduction: Illustrations are quite common in prophetical writings and especially in Jeremiah. When God gives these pictures it forces us to more plainly see our own present condition in his sight. Therefore, God gives us a photograph of how we appear to him when we do not live to glorify him. Chapter 13 gives us two vivid illustrations of how God sees Israel and therefore and warning to us. The Loincloth and Jars Filled with Wine, 13:1-14 The story: Jeremiah is commanded to purchase a loincloth, take it to the Euphrates (or Perath, NET, NIV, about three and a half miles from Anathoth), and bury it, then come back and get it. But when he retrieves it, it is ruined, “good for nothing.”  The “loin cloth”— “A short skirt bound tightly around the waist and reaching some way down the thighs.” Linen would the fabric used by the priests (Leviticus 16:4) and likely was worn as an undergarment based on the analogy God used.  The symbol of the loincloth is given in verse 11. Just as the loincloth would cling closely to a man's body so it was God's intention that his people cling closely to him and become “a people, a name, a praise, and a glory” to God. Is this the way you see your relationship with God?  Notice the word “cling.” This is the same as Genesis 2:24—“a man shall leave his father and mother and cling to his wife.” God is not a casual partnership, or something we do when it is convenient, or a part time effort. It should be evident in every moment of our lives that we are clinging to him. But they refused to listen and therefore they would become to God like the loin cloth, “good for nothing.” Well, what would you do with a pair of underwear that was all rotten with holes in it? Throw it away!  Look at yourself. You didn't just happen. You personally were created by God. But notice, not just created, but created to cling to God The question for us is quite obvious: Do we cling closely to the Lord or do we just “put him on” as an occasional “outer apparel?”  We should be reminded that everything God has done has been to create “a people, a name, a praise, and a glory.” When we do not dedicate ourselves to that purpose, we are literally good for nothing. No wonder God created Hell. It is like a trash can, a Gehenna garbage dump where what is unusable is cast. Therefore, God is giving us a choice, be a “vessel of honor” or decide to be trash. How did Judah become good for nothing? Pride! Here is where we can get confused. We think pride is simply thinking of ourselves too highly. No, pride has to do with our relationship with God. Verse 10 describes it as “stubbornly following their own heart.” We must read “heart” as our minds. In other words, we do what we want to do. We are like Solomon in Ecclesiastes, seeking and searching whatever our eyes see and desire.  Isn't it interesting that homosexuality is promoted by the word Pride? Without even realizing what they have done, we are called upon to be proud of sexual sins. Isaiah said, “Woe to those who call evil good and good evil.” Here's how pride works: Very early in our lives we set a fairly ridged daily life. We get accustomed to it and we like it. We seek and search out things to do that give us some temporary pleasure, things that distract us from our work and fill that empty spot inside of us that we don't like to think about. We begin to think our little worldly idols are the only way to fill emptiness. Our distractions may not always be things that are morally evil, they are just things we like to do. But God is not in the picture. Or maybe a little bit. “Church” can be a good façade to cover up the truth that I just want to live life my way. “Every jar shall be filled with wine” (12-14)  The people's response indicated that they thought Jeremiah was telling them something that was obvious. “Of course every jar will be filled with wine! That's what we have been telling you! We will continue to live in prosperity. Babylon can do nothing to us.”  But Jeremiah explains it is not the wine of joy they will be filled with, God will fill them with the wine of God's wrath. God will dash them against one another and he will show “no pity or spare or have compassion.” They will be destroyed. That is exactly what God later said the Babylonians would do to them (21:7).  Thus God gives us a strong reminder: mercy comes to those who obey God and keep his covenant. In fact, mercy and forgiveness are embedded in the covenant (Jeremiah 31:33-34). There is no mercy outside the covenant!  God's Pain Over Judah's Demise (15-17) Vs. 15-16 God pleads with them—“hear, give ear; be not proud.” God is not saying he will stop the coming judgment. No, it's coming. “Give glory to the Lord your God” are the same words Joshua said to Achan. His death was still certain, and so was Judah's. But they could still have an eternal hope if they would give up their ways. Consequences to our sins remain, but we can still find eternal hope. Vs. 17 God's tears. Ezekiel 33:11, “As I live, declares the Lord GOD, I have no pleasure in the death of the wicked, but that the wicked turn from his way and live.” In our weakness and foolishness we may think that our sins are not hurting anyone. Well, that's not true, sin harms everyone around us, but what is especially not considered is that our sin harms God and is painful to God, even to the point of tears. He weeps bitterly for us just as we would for our own children.  The Shocking Consequences of Stubborn Pride (18-27) The problem with those who are prideful is they believe they can escape the consequences. “Because the sentence against an evil deed is not executed speedily, the heart of the children of man is fully set to do evil (Ecclesiastes 8:11). “Yep! I'm not doing what I ought to do, but everything is going fine! I'm making good money. No worries!”  Then suddenly it happens… 18-19 The king and queen are dethroned. Even the cities of the wilderness are closed up and all Judah is taken into exile. What! That can't be! We were still offering sacrifices. 20-22 “What happened to your beautiful flock? Why are these special allies that you cultivated as friends destroying you?” It happened suddenly, like a woman in labor! But worse, why are we being violated like a woman in a siege? The answer is simple: it is the greatness of your iniquity! When judgment comes, that will always be the answer! 23-27 The inability to change. In spite of God's warning, they cannot change any more than an Ethiopian can change the color of his skin or a leopard his spots. God plainly warns us of the danger of procrastinating a change of lifestyle that is at best mediocre in serving God. The longer we stay in a lifestyle that does not give God our all, the more difficult it is to change.  The people of Judah are a perfect example. It became impossible for them to change! We think in our minds, “Oh that can't be so! I'm going to change at some point, I'm just not quite ready.”  What we don't realize is how deep in a pit our mind is already. We haven't just dug a little hole when we dabble a bit in sinful activities. Patterns and addictions develop in our brains as we practice sin. Sin detaches us from God. Every day we delay pushes us deeper until we do not know how to escape and no longer have the desire in our heart for God. It is what the Lord meant when he repeatedly accused Israel of having a hard heart and a heart of stone or when Paul referred to having a “calloused” mind (Ephesians 4:21). Wife: “I caught my husband watching porn. He was really sorry, but then I caught him again and again. I don't know what to do; he says he's sorry.”  Husband: “I found out my wife has had an affair. She is really ashamed and sorry, and she said it was only once. Should I just forgive her and let it go?”  I'm sure we would all say that if there is true repentance, it would be important to save the marriage. That being said, there is something most people do not think about. Those were not little sins that just happened and we should put it behind us. As Paul said, “…the sexually immoral person sins against his own body.” These sins go deep and will be remembered and replayed for years to come.  Conclusion: Now listen again to the words: “This evil people, who refuse to hear my words, who stubbornly follow their own heart and have gone after other gods to serve them and worship them, shall be like this loincloth, which is good for nothing.” Pride says, “I can quit my sins; I'm not too deep. What I'm doing is not that bad.” God has an entirely different take! Berry Kercheville The post Jeremiah 13: Becoming Good For Nothing appeared first on Woodland Hills Church of Christ.

This week, Russell Moore, Charlie Sykes, and Clarissa Moll break down new polling about Americans' responses to changes in the economy, US involvement in foreign affairs, and their opinions on presidential hopefuls for 2028. Then, CT's Sho Baraka joins to discuss how modern vices of marijuana use, AI porn, gambling look different with an undercurrent of loneliness and isolation. Finally, Sho and Russell discuss NASA's reports that the Tigris and Euphrates Rivers are drying up at an alarming rate, and how people are relating this to a prophecy in Revelation. REFERENCED IN THE EPISODE: AtlasIntel Poll GO DEEPER WITH THE BULLETIN: Join the conversation at our Substack. Find us on YouTube. Rate and review the show in your podcast app of choice. ABOUT THE GUESTS: Charles J. Sykes is a political commentator who hosted a conservative talk show in Wisconsin for 23 years. He was the former editor-in-chief of The Bulwark, and is currently an MSNBC contributor. Sykes has written for The New York Times, The Wall Street Journal, Politico, Salon, and other national publications. He has appeared on the Today Show, ABC, NBC, Fox News, CNN, PBS, and the BBC. Sho Baraka is Christianity Today's Big Tent editorial director. He is a recording artist, performer, culture curator, activist, and writer. He is a cofounder of Forth District and the And Campaign, and he has served as an adjunct professor at Wake Forest University School of Divinity. He was an original member of influential hip-hop consortium 116 Clique, recording with Reach Records. ABOUT THE BULLETIN: The Bulletin is a twice-weekly news analysis podcast from Christianity Today, with editor-at-large Russell Moore and executive editor of news Clarissa Moll. Each episode offers commentary on current events and headlining news with a roundtable of premier guests, and shares a Christian perspective on issues that are shaping our world The Bulletin listeners get 25% off CT. Go to https://orderct.com/THEBULLETIN to learn more. “The Bulletin” is a production of Christianity Today Producer: Clarissa Moll Associate Producer: Alexa Burke Editing and Mix: Kevin Morris Graphic Design: Rick Szuecs Music: Dan Phelps Executive Producer: Erik Petrik Senior Producer: Matt Stevens Learn more about your ad choices. Visit podcastchoices.com/adchoices

Help Persecuted Christians TODAY: https://csi-usa.org/quickstart/ Christian Solidarity International On today's Quick Start podcast: NEWS: Donald Trump arrives in China for high-stakes talks with Xi Jinping as tensions over trade, AI, Taiwan, fentanyl trafficking, and Iran dominate the agenda. Plus, Hannah Harper turns the American Idol finale into a worship moment after boldly glorifying God on national TV. FOCUS STORY: New findings from Giving USA reveal troubling trends in charitable giving and what it could mean for churches and ministries across America. MAIN THING: Is biblical prophecy unfolding in real time? Iraqi officials warn the Euphrates River could run dry by 2040, sparking renewed discussion around Book of Revelation 16:12. Raj Nair and Billy Hallowell break it down. LAST THING: Proverbs 3:9 “Honor the Lord with your wealth, with the firstfruits of all your crops.” SHOW LINKS Radical Revelations with Raj Nair https://podcasts.apple.com/us/podcast/radical-revelations/id1888511250 Faith in Culture: https://cbn.com/news/faith-culture Heaven Meets Earth PODCAST: https://cbn.com/lp/heaven-meets-earth NEWSMAKERS POD: https://podcasts.apple.com/us/podcast/newsmakers/id1724061454

The entire trove of antiquities was lost. “I rejoice at Your word as one who finds great treasure.” - Psalm 119:162 (NKJV)

The Nile to The Euphrates Trap: Israel's Kingdom Build, the Bulldozed Monastery, and Your $10 Gas Nightmare! Today we're going full throttle—no brakes, no apologies, no government-scripted spin. Today we deep dive into the real story behind the Israel-Iran-Lebanon bloodbath that's been bleeding your wallet dry since February 28, 2026. It's the Greater Israel Project—biblical kingdom-building from the Nile to the Euphrates, exactly as foretold. And if the pattern holds, a phony ‘peace deal' is just the pause button before they roll into Egypt and Iraq. Web Site: www.DontTreadonMerica.com https://linktr.ee/DontTreadonMerica Email the show: Donq@donttreadonmerica.com DTOM Store (Promo code DTOM for 10% off) Sponsors: www.makersmark.com www.NordVPN.com  Promo Code: DTOM www.alppouch.com/DTOM www.dubby.gg Promo code: DTOM Social Media:   Don't Tread on Merica TV   DTOM on Facebook   DTOM on X    DTOM on TikTok    DontTreadonMericaTV   DTOM on Instagram    DTOM on YouTube

What is the truth behind the Battle of Armageddon? In this powerful message, Pastor Daniel Batarseh explores Revelation 16: 10-16, revealing how God orchestrates the final face-off between good and evil. Learn how to stay spiritually prepared in an age of deception and discover the hope found in Christ's ultimate victory.*About This Message:* As the world enters humanity's last chapter, Pastor Daniel explains the transition from God's judgment of the natural world to the dismantling of global power structures. This study covers the 5th and 6th Bowls of Wrath, the significance of the Euphrates River, and the "Unholy Trinity's" attempt to assemble the nations for war against the Lamb.*Key topics include:*- The literal darkness on the throne of the Beast.- Why the human heart remains hardened even under divine judgment.- The reality of demonically inspired propaganda and how to discern truth.- The biblical significance of Megiddo (Armageddon) and God's promises to Israel.*Chapters:*00:00 - Introduction: The End of the World vs. Scriptural Reality 05:20 - The 5th Bowl: Darkness on the Throne of the Beast 10:30 - The Last Mention of Repentance in the Bible 12:28 - The 6th Bowl: Drying up the Great River Euphrates 17:30 - The Global Confederacy: War Against the Lamb 19:10 - The Unholy Trinity & Demonic Propaganda (Frogs) 24:45 - Discerning Truth by Soaking in the Bible 30:40 - Ancient Prophecies of Jerusalem (Joel & Zechariah) 36:00 - Jesus' Warning: "Behold, I am coming like a thief" 42:30 - The Invitation: How to Receive Jesus Christ*Full Series Playlist:* Watch the entire Revelation study here: https://www.youtube.com/playlist?list=PLZLapfsgGtr8iDd6-vjEo_-tLWt9wf4lkSunday Service (4/26/26) // Revelation 16:10-16 (ESV) // 10 The fifth angel poured out his bowl on the throne of the beast, and its kingdom was plunged into darkness. People gnawed their tongues in anguish 11 and cursed the God of heaven for their pain and sores. They did not repent of their deeds.12 The sixth angel poured out his bowl on the great river Euphrates, and its water was dried up, to prepare the way for the kings from the east. 13 And I saw, coming out of the mouth of the dragon and out of the mouth of the beast and out of the mouth of the false prophet, three unclean spirits like frogs. 14 For they are demonic spirits, performing signs, who go abroad to the kings of the whole world, to assemble them for battle on the great day of God the Almighty. 15 (“Behold, I am coming like a thief! Blessed is the one who stays awake, keeping his garments on, that he may not go about naked and be seen exposed!”) 16 And they assembled them at the place that in Hebrew is called Armageddon.#Revelation #BookofRevelation #BibleStudy #BibleExplained #BiblicalStudies #BibleTeacher #WordOfGod #BiblicalLessons #BibleJournal #BibleReading #BibleStudyCommunity #BibleVerse #prophecy #prophetic #jerusalemWebsite: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://mbchicago.org⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ FOLLOW US Facebook: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠  / mbc.chicago  ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Instagram: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠  / mbc.chicago  ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ TikTok: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠  / mbc.chicago  ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Podcasts: Listen on Apple, Spotify & others TO SUPPORT USZelle to: info@mbchicago.orgWebsite: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://mbchicago.org/give⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Venmo: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://venmo.com/mbchurch⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ DAF Donations: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://every.org/mbc.chicago⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ PayPal: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://paypal.com/donate/?hosted_but...⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠

Pastor Gabe George continues week three of our teaching series, The Life of Abraham. God isn't after surface-level belief, He's after deep relationship. In Genesis 15, we see a God who pursues us, makes an unbreakable covenant, and invites us to trust Him fully. In this message, Pastor Gabe explores the following Scriptures:  GENESIS 15:1A ESV 1a After these things ... REVELATION 21:1-3 ESV 1 Then I saw a new heaven and a new earth, for the first heaven and the first earth had passed away, and the sea was no more. 2 And I saw the holy city, new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband. 3 And I heard a loud voice from the throne saying, "Behold, the dwelling place of God is with man. He will dwell with them, and they will be his people, and God himself will be with them as their God. GENESIS 15:9-10 ESV 9 He said to him, "Bring me a heifer three years old, a female goat three years old, a ram three years old, a turtledove, and a young pigeon." 10 And he brought him all these, cut them in half, and laid each half over against the other. But he did not cut the birds in half. JOHN 3:16 ESV 16 "For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life. GENESIS 15:1 ESV 1 ... "Fear not, Abram, I am your shield; your reward shall be very great." GENESIS 15:7 ESV 7 ... "I am the Lord who brought you out from Ur of the Chaldeans to give you this land to possess." HEBREWS 11:6 ESV 6 And without faith it is impossible to please him, for whoever would draw near to God must believe that he exists and that he rewards those who seek him. GENESIS 15:1-3 ESV 1 After these things the word of the Lord came to Abram in a vision: "Fear not, Abram, I am your shield; your reward shall be very great." 2 But Abram said, "O Lord God, what will you give me, for I continue childless, and the heir of my house is Eliezer of Damascus?" 3 And Abram said, "Behold, you have given me no offspring, and a member of my household will be my heir." GENESIS 15:6 ESV 6 And he believed the Lord, and he counted it to him as righteousness. GENESIS 15:7-8 ESV 7 And he said to him, "I am the Lord who brought you out from Ur of the Chaldeans to give you this land to possess." 8 But he said, "O Lord God, how am I to know that I shall possess it?" GENESIS 15:17-18 ESV 17 When the sun had gone down and it was dark, behold, a smoking fire pot and a flaming torch passed between these pieces. 18 On that day the Lord made a covenant with Abram, saying, "To your offspring I give this land, from the river of Egypt to the great river, the river Euphrates, MATTHEW 1:1 ESV 1 The book of the genealogy of Jesus Christ, the son of David, the son of Abraham. – Next Steps Looking to take a next step? We'd love to help you get connected.

Our Broken Arrow Senior Pastor, Ethan Vanse, continues week three of our teaching series, The Life of Abraham. In Genesis 15, we see that at the center of everything is a God who pursues us, initiates covenant, and invites us into something unbreakable. Abraham shows us what that kind of relationship looks like: bringing God his deepest desires, his honest doubts, and even his greatest shortcomings. And instead of pushing him away, God meets him there—making a promise Abraham could never fulfill on his own and carrying the weight of it Himself. In this message, Pastor Ethan explores the following Scriptures: Genesis 15:1-18 ESV 1 After these things the word of the Lord came to Abram in a vision: "Fear not, Abram, I am your shield; your reward shall be very great." 2 But Abram said, "O Lord God, what will you give me, for I continue childless, and the heir of my house is Eliezer of Damascus?" 3 And Abram said, "Behold, you have given me no offspring, and a member of my household will be my heir." 4 And behold, the word of the Lord came to him: "This man shall not be your heir; your very own son shall be your heir." 5 And he brought him outside and said, "Look toward heaven, and number the stars, if you are able to number them." Then he said to him, "So shall your offspring be." 6 And he believed the Lord, and he counted it to him as righteousness. 7 And he said to him, "I am the Lord who brought you out from Ur of the Chaldeans to give you this land to possess." 8 But he said, "O Lord God, how am I to know that I shall possess it?" 9 He said to him, "Bring me a heifer three years old, a female goat three years old, a ram three years old, a turtledove, and a young pigeon." 10 And he brought him all these, cut them in half, and laid each half over against the other. But he did not cut the birds in half. 11 And when birds of prey came down on the carcasses, Abram drove them away. 12 As the sun was going down, a deep sleep fell on Abram. And behold, dreadful and great darkness fell upon him. 13 Then the Lord said to Abram, "Know for certain that your offspring will be sojourners in a land that is not theirs and will be servants there, and they will be afflicted for four hundred years. 14 But I will bring judgment on the nation that they serve, and afterward they shall come out with great possessions. 15 As for you, you shall go to your fathers in peace; you shall be buried in a good old age. 16 And they shall come back here in the fourth generation, for the iniquity of the Amorites is not yet complete." 17 When the sun had gone down and it was dark, behold, a smoking fire pot and a flaming torch passed between these pieces. 18 On that day the Lord made a covenant with Abram, saying, "To your offspring I give this land, from the river of Egypt to the great river, the river Euphrates, Psalm 25:14 ESV 14 The friendship of the Lord is for those who fear him, and he makes known to them his covenant. Hebrews 4:16 ESV 16 Let us then with confidence draw near to the throne of grace, that we may receive mercy and find grace to help in time of need. – Next Steps Looking to take a next step? We'd love to help you get connected.

Leviticus affecting our lives today; Christ's baptism; Fire?; "Euphrates" (fruitful); Flow of sacrifice; Charity alone; Ordering wood?; Information sources; Unhewn stone?; Metaphors; Burnt offerings; Goat?; Codification?; Strong delusion of modern Christianity; Interpretation of the Old Testament without Holy Spirit; Divine fire; Faith of Abraham; Withered tree; Life in the presence of God; Evolution?; Lev 9:16 Untranslated aleph-tav; Spirit-led decisions; Eighth day?; What was Moses teaching?; Lev 9:24 Day of completion?; Not to be that way with YOU!; Covetous practices; Obedience; No exercising authority; Image of the beast?; Making the word of God to effect; Prospering society; Moses' way; Living altars; Making Israel great; Turtledove goddess?; Lev 10:1 Nadab and Abiju; vav-yod?; Serving the Lord in earnest; Mourning?; Excuses; Tabernacle of the congregation?; Declaration of Independence; Where do rights come from?; Woodrow Wilson; Splitting the vote; Lev 10 what did they do wrong?: Opening the box; Towers of modern religion; Not seeing your covetousness; Drunk on mistaken understanding; Righteousness?; Trees without fruit; Strange/Divine fire - what's the difference?; Obeying the Lord; v9: Do not drink wine nor strong drink; Modern religion; Individual inspiration; Sharing light; Religion without snares; Repenting and seeking His kingdom and righteousness; Statutes? Chet-kuf-hey; Revelation; Freewill offerings alone; Obedience?; Red Heifer?; "Leaven"; Conceived in hell; Church welfare; Wilderness of unrighteousness; v16 Moses seeking the goat; Atonement; Practicing Pure Religion to draw near; Moses' disappointment; Taking back responsibility; Goat = strength; Eating in the holy place?; Sin offering - extra for atonement; Efficient social welfare; Lacking oversight; Focus on doing the right way; Right to use; Widows and orphans; Hospice; Altars; Loving our enemy; Laying down your life; Uniting Israel; Red Heifer?; Putting away your idols; Blind eye to covetousness; Social safety net based on love and charity; "Priests"; Burning incense?; Seek the Way of Christ.

This lecture was recorded by Stafford Smith on the 19th of March 2026 at Barnard's Inn Hall, LondonClive Stafford Smith JD OBE is a dual UK-US national, the founder and director of  the Justice League, a non-profit human rights training centre focused on fostering the next generation of advocates. He was the Senior Prefect at Radley College, where he studied maths and science; then a Morehead Scholar at the University of North Carolina (Chapel Hill), where he took a degree in Politics; and a Stone Merit Scholar each of his three years at Columbia Law School, graduating in 1984. He previously founded and directed the legal action charities Louisiana Capital Assistance Center (1993 in New Orleans) and Reprieve (1999 in London). Since 1984 he has tried many capital cases, and helped to represent over 400 people facing execution in the US and elsewhere. He also brought the first challenge to Guantánamo Bay, where he has secured the release of 85 detainees, and continues to assist the remaining 30.  In all five of the cases he has helped bring to the U.S. Supreme Court the petitioner has prevailed. The transcript and downloadable versions of the lecture are available from the Gresham College website: https://www.gresham.ac.uk/watch-now/guantanamo-syriaGresham College has offered free public lectures for over 400 years, thanks to the generosity of our supporters. There are currently over 2,500 lectures free to access. We believe that everyone should have the opportunity to learn from some of the greatest minds. To support Gresham's mission, please consider making a donation: https://gresham.ac.uk/support/Website:  https://gresham.ac.ukTwitter:  https://twitter.com/greshamcollegeFacebook: https://facebook.com/greshamcollegeInstagram: https://instagram.com/greshamcollegeSupport the show

This week, we're really into bondage, but not in a fun way. First, we're talking about Hagar, the enslaved handmaiden of Sarai (and later of Sarah). Being enslaved is never a good thing, despite what some apologists might have you believe, but Hagar is done pretty dirty in a few ways. We'll explore not just her nonconsensual heir-making with Abraham, but also her ejection from their house leading to the almost-death of her and her... 17 year old toddler? Next it's something that is in your Bible... but isn't. Multiple books of the New Testament make explicit references to this, and even quote it, but because first Enoch didn't make the canonical cut (with one exception), most readers would never know it. And yet, the idea that certain angels got chained up seems to be out there. So who were these naughty angels? What did they do that was so bad that they deserved to be chained up? What kind of chains can even hold a divine being? And should we all be worried whenever the Euphrates river goes through a dry spell? ---- For early access to an ad-free version of every episode of Data Over Dogma, exclusive content, and the opportunity to support our work, please consider becoming a monthly patron at: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.patreon.com/DataOverDogma⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠      Follow us on the various social media places: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.facebook.com/DataOverDogmaPod⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.twitter.com/data_over_dogma⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Have you ordered Dan McClellan's New York Times bestselling book ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠The Bible Says So⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ yet??? Learn more about your ad choices. Visit megaphone.fm/adchoices

The procession continues away from Lethe and farther into the Garden of Eden until they come to a dark, frigid spot that stops them . . . a curious moment in this innocent landscape.And it gets more curious as we discover rivers named and then renamed before we come to the most difficult naming of them all: Matelda, the fair lady who has been with us since PURGATORIO, Canto XXVIII.We'll talk cosmology, geography, and even poetic rhyme sequences before we turn to the thorny question of exactly who Matelda is.Join me, Mark Scarbrough, as I offer you lots of answers without giving any final solution to this most enigmatic figure.Please consider underwriting this work with a one-time contribution or a small monthly stipend which you can set up at this PayPal link right here.Here are the segments for this episode of WALKING WITH DANTE:[01:26] My English translation of PURGATORIO, Canto XXXIII, Lines 103 - 123. If you'd like to read along or continue the discussion with me, please find the entry for this episode on my website, markscarbrough.com.[03:25] Cosmological references that help set (and even bookend) PURGATORIO.[06:24] Stopping the procession at a dark, frigid spot (somehow in Eden!).[08:56] The Tigris and Euphrates rivers: how and why?[14:27] A beautiful rhyme sequence that encodes the fall into Eden.[17:10] Matelda: the difficult and long-standing interpretive questions about who this fair lady is.[31:06] Rereading the passage: PURGATORIO, Canto XXXIII, lines 103 - 123.

When the 4 angels were released at the Euphrates River, a hellish horde burst upon the world. They brought judgment by way of fire, smoke, and brimstone to the wicked. The Euphrates holds deep history in that sin began at its headwaters when the first humans disobeyed God. The Euphrates reveals that man has not merely neglected his Maker, but devoted himself to demon worship. The Euphrates demands a decision: turn from sin and be saved, or remain under judgment. Those affected by the affliction from the Euphrates refused to repent. What will you decide?

When the 4 angels were released at the Euphrates River, a hellish horde burst upon the world. They brought judgment by way of fire, smoke, and brimstone to the wicked. The Euphrates holds deep history in that sin began at its headwaters when the first humans disobeyed God. The Euphrates reveals that man has not merely neglected his Maker, but devoted himself to demon worship. The Euphrates demands a decision: turn from sin and be saved, or remain under judgment. Those affected by the affliction from the Euphrates refused to repent. What will you decide?

──────────────────────────────────────── [00:03:01] Trump Has No Good Options — Walking Away Collapses the Petrodollar, Escalating Means Mass Casualties A detailed breakdown of the war's dead ends: a retreat hands Iran control of the Gulf and destroys what remains of the petrodollar, while escalation through a Karg Island invasion risks catastrophic US casualties against an enemy that has already rendered 13 bases uninhabitable. ──────────────────────────────────────── [00:05:53] Iran Has Bombed Every US Base in the Middle East — Military Now Hiding in Hotels The New York Times confirms that all 13 US military bases across the Middle East are now virtually uninhabitable, with troops working remotely from hotels and civilian areas. Iran has accused the US of using civilians as human shields by dispersing personnel into populated areas. ──────────────────────────────────────── [00:20:31] Army Raises Draft Age to 42 — Former Israeli Defense Minister Calls for US to Seize Karg Island The US Army has raised its maximum enlistment age from 35 to 42 as a sign of manpower strain, while former Israeli Defense Minister Yoav Galant publicly calls for thousands of American troops to seize Karg Island — an operation his own analysis concedes would carry significant expected casualties. ──────────────────────────────────────── [00:22:09] BlackRock CEO Does a U-Turn — Now Warns of Multi-Year Recession if Oil Stays Above $100 Larry Fink, who weeks ago called the Iran war a good long-term investment opportunity, has reversed course and now warns oil could remain above $100 per barrel for years, potentially hitting $150 and triggering a stark and steep global recession — while the United Airlines CEO is planning for $175. ──────────────────────────────────────── [00:51:25] 36 States Have Laws Barring Criticism of Israel — US Soldier Investigated as National Security Threat for Anti-Israel Posts Glenn Greenwald details how 36 states legally prohibit government contractors from boycotting Israel — with no equivalent protection for any other country. A 20-year Army veteran is simultaneously revealed to be under investigation as a national security threat solely for anti-Israel social media posts. ──────────────────────────────────────── [00:53:08] Tennessee State Senator Threatens Jewish Reporter on Camera for Asking About Israel Lobbying Tennessee State Senator Paul Rose physically threatened a Jewish journalist from Tennessee Holler on camera after being asked why he was introducing legislation to ban the word "Palestine" and replace it with "Judea and Samaria" — a bill traced directly to an Israeli annexation advocacy organization. ──────────────────────────────────────── [00:59:04] UK Telegraph Scrubs Article on Christian Village's Ties to Hezbollah Under Pressure The Telegraph removed an article describing how a 6,000-strong Catholic Lebanese village formed strong bonds with Hezbollah after the group defended them from ISIS, provided medical care, electricity, and Christmas trees — with the deletion occurring the same day Israel announced plans to occupy southern Lebanon. ──────────────────────────────────────── [01:01:49] Greater Israel Map: Israeli Soldier's Badge Shows Territory Spanning from Nile to Euphrates — 25x Current Size A detailed breakdown of the Greater Israel doctrine reveals an Israeli soldier's badge depicting a nation stretching from Egypt's Nile to Iraq's Euphrates — 25 times Israel's current territory, encompassing parts of seven sovereign nations where 120 million people live, with Finance Minister Smotrich caught on tape directing annexation without calling it annexation. ──────────────────────────────────────── [01:18:43] Constitutional Scholar: Iran War Is Flatly Unconstitutional — War Powers Act Itself Has No Basis in the Constitution John Birch Society editor Gary Benoit argues that Article I, Section 8 assigns war-making power exclusively to Congress, that the War Powers Act is itself unconstitutional, and that the "gang of eight" briefing Rubio gave has no constitutional basis — with both House and Senate having voted to abdicate their war authority. ──────────────────────────────────────── [01:26:20] AI Combined With NSA's Decades of Stored Data Now Enables Total Surveillance Retroactively NSA whistleblower William Binney's warning — that the agency was saving everything on everyone while waiting for computing power to analyze it — is presented as now fully realized, with AI providing the retroactive collation capability Binney warned about, timed precisely with the Blackburn AI bill centralizing control in Washington. ──────────────────────────────────────── [01:29:32] ICE Given Absolute Immunity — The Same Template Used to Bypass Accountability During COVID The grant of absolute immunity to ICE agents is mapped directly onto the COVID-era template of using emergency declarations to bypass constitutional constraints, with each new emergency — public health, immigration, war — ratcheting the police state further while the Overton window shifts to normalize it. ──────────────────────────────────────── [01:42:04] 1913: Progressive Income Tax, Federal Reserve, and Direct Senate Elections — Three Communist Manifesto Planks in One Year The argument is made that 1913 was the pivotal year the US became structurally communist, with the 16th Amendment, Federal Reserve, and 17th Amendment all derived from Marx's Communist Manifesto — with the 17th Amendment specifically destroying the constitutional firewall between state and federal power by eliminating state representation in the Senate. ──────────────────────────────────────── Money should have intrinsic value AND transactional privacy: Go to https://davidknight.gold/ for great deals on physical gold/silver For 10% off Gerald Celente's prescient Trends Journal, go to https://trendsjournal.com/ and enter the code KNIGHT Find out more about the show and where you can watch it at TheDavidKnightShow.com If you would like to support the show and our family please consider subscribing monthly here: SubscribeStar https://www.subscribestar.com/the-david-knight-showOr you can send a donation throughMail: David Knight POB 994 Kodak, TN 37764Zelle: @DavidKnightShow@protonmail.comCash App at: $davidknightshowBTC to: bc1qkuec29hkuye4xse9unh7nptvu3y9qmv24vanh7Become a supporter of this podcast: https://www.spreaker.com/podcast/the-david-knight-show--2653468/support.

──────────────────────────────────────── [00:03:01] Trump Has No Good Options — Walking Away Collapses the Petrodollar, Escalating Means Mass Casualties A detailed breakdown of the war's dead ends: a retreat hands Iran control of the Gulf and destroys what remains of the petrodollar, while escalation through a Karg Island invasion risks catastrophic US casualties against an enemy that has already rendered 13 bases uninhabitable. ──────────────────────────────────────── [00:05:53] Iran Has Bombed Every US Base in the Middle East — Military Now Hiding in Hotels The New York Times confirms that all 13 US military bases across the Middle East are now virtually uninhabitable, with troops working remotely from hotels and civilian areas. Iran has accused the US of using civilians as human shields by dispersing personnel into populated areas. ──────────────────────────────────────── [00:20:31] Army Raises Draft Age to 42 — Former Israeli Defense Minister Calls for US to Seize Karg Island The US Army has raised its maximum enlistment age from 35 to 42 as a sign of manpower strain, while former Israeli Defense Minister Yoav Galant publicly calls for thousands of American troops to seize Karg Island — an operation his own analysis concedes would carry significant expected casualties. ──────────────────────────────────────── [00:22:09] BlackRock CEO Does a U-Turn — Now Warns of Multi-Year Recession if Oil Stays Above $100 Larry Fink, who weeks ago called the Iran war a good long-term investment opportunity, has reversed course and now warns oil could remain above $100 per barrel for years, potentially hitting $150 and triggering a stark and steep global recession — while the United Airlines CEO is planning for $175. ──────────────────────────────────────── [00:51:25] 36 States Have Laws Barring Criticism of Israel — US Soldier Investigated as National Security Threat for Anti-Israel Posts Glenn Greenwald details how 36 states legally prohibit government contractors from boycotting Israel — with no equivalent protection for any other country. A 20-year Army veteran is simultaneously revealed to be under investigation as a national security threat solely for anti-Israel social media posts. ──────────────────────────────────────── [00:53:08] Tennessee State Senator Threatens Jewish Reporter on Camera for Asking About Israel Lobbying Tennessee State Senator Paul Rose physically threatened a Jewish journalist from Tennessee Holler on camera after being asked why he was introducing legislation to ban the word "Palestine" and replace it with "Judea and Samaria" — a bill traced directly to an Israeli annexation advocacy organization. ──────────────────────────────────────── [00:59:04] UK Telegraph Scrubs Article on Christian Village's Ties to Hezbollah Under Pressure The Telegraph removed an article describing how a 6,000-strong Catholic Lebanese village formed strong bonds with Hezbollah after the group defended them from ISIS, provided medical care, electricity, and Christmas trees — with the deletion occurring the same day Israel announced plans to occupy southern Lebanon. ──────────────────────────────────────── [01:01:49] Greater Israel Map: Israeli Soldier's Badge Shows Territory Spanning from Nile to Euphrates — 25x Current Size A detailed breakdown of the Greater Israel doctrine reveals an Israeli soldier's badge depicting a nation stretching from Egypt's Nile to Iraq's Euphrates — 25 times Israel's current territory, encompassing parts of seven sovereign nations where 120 million people live, with Finance Minister Smotrich caught on tape directing annexation without calling it annexation. ──────────────────────────────────────── [01:18:43] Constitutional Scholar: Iran War Is Flatly Unconstitutional — War Powers Act Itself Has No Basis in the Constitution John Birch Society editor Gary Benoit argues that Article I, Section 8 assigns war-making power exclusively to Congress, that the War Powers Act is itself unconstitutional, and that the "gang of eight" briefing Rubio gave has no constitutional basis — with both House and Senate having voted to abdicate their war authority. ──────────────────────────────────────── [01:26:20] AI Combined With NSA's Decades of Stored Data Now Enables Total Surveillance Retroactively NSA whistleblower William Binney's warning — that the agency was saving everything on everyone while waiting for computing power to analyze it — is presented as now fully realized, with AI providing the retroactive collation capability Binney warned about, timed precisely with the Blackburn AI bill centralizing control in Washington. ──────────────────────────────────────── [01:29:32] ICE Given Absolute Immunity — The Same Template Used to Bypass Accountability During COVID The grant of absolute immunity to ICE agents is mapped directly onto the COVID-era template of using emergency declarations to bypass constitutional constraints, with each new emergency — public health, immigration, war — ratcheting the police state further while the Overton window shifts to normalize it. ──────────────────────────────────────── [01:42:04] 1913: Progressive Income Tax, Federal Reserve, and Direct Senate Elections — Three Communist Manifesto Planks in One Year The argument is made that 1913 was the pivotal year the US became structurally communist, with the 16th Amendment, Federal Reserve, and 17th Amendment all derived from Marx's Communist Manifesto — with the 17th Amendment specifically destroying the constitutional firewall between state and federal power by eliminating state representation in the Senate. ──────────────────────────────────────── Money should have intrinsic value AND transactional privacy: Go to https://davidknight.gold/ for great deals on physical gold/silver For 10% off Gerald Celente's prescient Trends Journal, go to https://trendsjournal.com/ and enter the code KNIGHT Find out more about the show and where you can watch it at TheDavidKnightShow.com If you would like to support the show and our family please consider subscribing monthly here: SubscribeStar https://www.subscribestar.com/the-david-knight-showOr you can send a donation throughMail: David Knight POB 994 Kodak, TN 37764Zelle: @DavidKnightShow@protonmail.comCash App at: $davidknightshowBTC to: bc1qkuec29hkuye4xse9unh7nptvu3y9qmv24vanh7Become a supporter of this podcast: https://www.spreaker.com/podcast/the-real-david-knight-show--5282736/support.

Dedicated by Irina KomissarenkoIn honor ofmy dearest Mama, G-D Bless her until 120!Sponsor a global webcast in honor or memory of a loved oneIt is difficult to overstate the historic—even cosmic—significance of the current war.This is not just another conflict. It is unfolding in the very cradle of civilization, the Mesopotamian region, where human history and the earliest biblical narratives began. The Garden of Eden, our first moral drama, is rooted in this very soil, between the Euphrates and Tigris, spanning ancient Persia and its neighbors.This land has always been more than geography; it is the stage upon which the human story—birth, struggle, faith, and conflict—has continuously played out.Consider the story of Esther. The Purim narrative unfolds in Persia, then the world's superpower, spanning 127 provinces. And now, once again, the echoes return.As we move from Purim toward Passover, from Persia to Egypt, we are drawn back to the same region—centered around the Land of Israel, with Jerusalem at its heart. Empires have risen and fallen here, yet the tension never disappears.It is easy to reduce this moment to politics, economics, or personalities. But something far deeper is at work.Please join Rabbi Simon Jacobson as we take a closer look—beyond headlines and into the soul of the moment: where prophecy meets policy, and ancient echoes resound in today's crisis.

Did the Garden of Eden have boundaries? Was it a small, defined location—or did Adam and Eve have access to the whole earth? In this episode of Ask Dr. E, Dr. Michael Easley walks through Genesis 2 to explore what Scripture actually says about Eden, its rivers, its geography, and what changed after the fall. Becky and her husband are debating whether the Garden was a specific locale with borders or part of a fully accessible world. Dr. Easley explains what we can know, what we can reasonably infer, and where we must admit Scripture is silent. He also discusses the pre-flood world, the naming of the Tigris and Euphrates, the curse on the ground, and whether Adam and Eve may have been in the Garden for a surprisingly short time. Curiosity is good. Speculation is tempting. But God has given us exactly what we need. If you've ever wondered where Eden was—or how long Adam and Eve were there—this episode is for you. Chapters 00:00 The Question About Eden 01:40 What Genesis 2 Actually Says 03:30 The Pre-Flood World Explained 06:45 Did the Garden Have Boundaries? 08:30 How Long Were They in Eden? 10:15 What We Really Need to Know Key Topics Discussed: Genesis 2 and the rivers of Eden Pre-flood geography and the reshaping of the earth The curse on the serpent and the ground The possibility of a localized Garden How quickly the fall may have happened Why Scripture leaves some details unexplained Links Mentioned Answers in Genesis  Answers in Genesis for kids The Answers Books For Kids by Ken Ham, Bodie Hodge, Cindy Malott Find more episodes of Ask Dr. E here. If you've got a question for Dr. Easley, call or text us your question at 615-281-9694 or email at question@michaelincontext.com.

Segment 1 • Why are evangelicals so divided over modern-day Israel? Todd Friel and Albert Mohler break down the debate. • Tucker Carlson presses hard: Does Ted Cruz actually know what the Bible says about Israel—or are Christians misusing Genesis? • Is the promise in the Book of Genesis about the Jewish people… or today's political nation of Israel? Segment 2 • Are Christians biblically required to support modern Israel—or is that an oversimplification many believers repeat without thinking? • A crucial distinction most Christians miss: biblical Israel vs. the modern nation-state founded in 1948. • The deeper issue: if God made covenant promises to Israel, can those promises ever be cancelled—or transferred to the church? Segment 3 • Carlson's challenge: How do we even know who today's Jewish people are after centuries of dispersion? • Mohler responds with a surprising argument about anti-Semitism. • A prophetic twist emerges—Scripture points toward a massive future turning of Jewish people to Christ. Segment 4 • Does God's land promise stretch from the Nile to the Euphrates—and should Israel control it today? • Mohler explains the theological tension Christians already understand: the “already vs. not yet” of God's promises. • A warning for believers: casual hostility toward Israel may reveal a dangerous misunderstanding of God's covenant faithfulness. ___ Thanks for listening! Wretched Radio would not be possible without the financial support of our Gospel Partners. If you would like to support Wretched Radio we would be extremely grateful. VISIT https://fortisinstitute.org/donate/ If you are already a Gospel Partner we couldn't be more thankful for you if we tried!

Brendan contemplates a series of game duels to compare Reiner Knizia games. Join us, won't you?Comparative Duels:Ra (1999) vs High Society (1995)Schotten Totten (1999) vs Lost Cities (1999)Tigris & Euphrates (1997) vs Through the Desert (2017)My City (2020) vs Carcassonne: The Castle (2003)Samurai (1998) vs Ingenious (2004)Beowulf: The Legend (2005)Whale Riders (2021)Indigo (aka Butterfly Garden) (2012)Knizia Games I've played but didn't mention on the show:The Quest for El Dorado (2017)The Lord of the Rings (2000)Whoowasit? (2007)Amun-Re: 20th Anniversary Edition (2023)The Lord of the Rings: The Confrontation (2005)Lost Cities: The Board Game (2008)Stephenson's Rocket (1999)Equinox (2021)The Hobbit: There and Back Again (2025)What Knizia games do you enjoy? Share your thoughts over on boardgamegeek in guild #3269.

America's Zionist-occupied government is sending our brave soldiers to die in the Middle East, all to fulfill ancient Jewish prophecies and expand Israel's demonic empire from the Nile to the Euphrates. Max Igan testifies live that the Tzla machine is shredding pain, numbness and devastating injuries overnight, from myocarditis vanishing after weeks of use to a kid's eye healing in three 10-minute sessions with photographic evidence. Explosive exposé with JD Sharp: How Zionist-controlled Trump is draining American blood and billions in an illegal Iran war, not for US security, but to fulfill the Jewish supremacists' Greater Israel fantasy from the Nile to Euphrates.

Revelation 16 ESV   The Seven Bowls of God's Wrath 16 Then I heard a loud voice from the temple telling the seven angels, “Go and pour out on the earth the seven bowls of the wrath of God.” 2 So the first angel went and poured out his bowl on the earth, and harmful and painful sores came upon the people who bore the mark of the beast and worshiped its image. 3 The second angel poured out his bowl into the sea, and it became like the blood of a corpse, and every living thing died that was in the sea. 4 The third angel poured out his bowl into the rivers and the springs of water, and they became blood. 5 And I heard the angel in charge of the waters say, “Just are you, O Holy One, who is and who was,     for you brought these judgments. 6 For they have shed the blood of saints and prophets,     and you have given them blood to drink. It is what they deserve!” 7 And I heard the altar saying, “Yes, Lord God the Almighty,     true and just are your judgments!” 8 The fourth angel poured out his bowl on the sun, and it was allowed to scorch people with fire. 9 They were scorched by the fierce heat, and they cursed the name of God who had power over these plagues. They did not repent and give him glory. 10 The fifth angel poured out his bowl on the throne of the beast, and its kingdom was plunged into darkness. People gnawed their tongues in anguish 11 and cursed the God of heaven for their pain and sores. They did not repent of their deeds. 12 The sixth angel poured out his bowl on the great river Euphrates, and its water was dried up, to prepare the way for the kings from the east. 13 And I saw, coming out of the mouth of the dragon and out of the mouth of the beast and out of the mouth of the false prophet, three unclean spirits like frogs. 14 For they are demonic spirits, performing signs, who go abroad to the kings of the whole world, to assemble them for battle on the great day of God the Almighty. 15 (“Behold, I am coming like a thief! Blessed is the one who stays awake, keeping his garments on, that he may not go about naked and be seen exposed!”) 16 And they assembled them at the place that in Hebrew is called Armageddon. The Seventh Bowl 17 The seventh angel poured out his bowl into the air, and a loud voice came out of the temple, from the throne, saying, “It is done!” 18 And there were flashes of lightning, rumblings, peals of thunder, and a great earthquake such as there had never been since man was on the earth, so great was that earthquake. 19 The great city was split into three parts, and the cities of the nations fell, and God remembered Babylon the great, to make her drain the cup of the wine of the fury of his wrath. 20 And every island fled away, and no mountains were to be found. 21 And great hailstones, about one hundred pounds each, fell from heaven on people; and they cursed God for the plague of the hail, because the plague was so severe.   For more information about Redeemer Church Lubbock visit our website at redeemerlubbock.org.

It's News Day Tuesday on the Majority Report   On today's program:   Former ICE lawyer-turned-whistleblower Ryan Schwank testified at a hearing held by congressional Democrats, detailing how he received secret orders to train ICE recruits to violate the Constitution.   Senator Mike Lee (R-UT) tweets picture of cartel members wearing masks and captions with "cartel hitmen wear masks. Leftists aren't complaining". Democratic senators dunk on Lee's post by pointing out the hypocrisy of ICE agents wearing masks.   Alexander Avina, historian and associate professor at Arizona State University joins the program to discuss the situation in Mexico after the killing of CJNG cartel leader, El Mencho.   Tad Stoermer of Resistance History releases a video that critiques the Democrats bizarre choice of Colonial Williamsburg as the location for Gov. Spanberger's response to tonight's State of the Union address.   In the Fun Half:   Tucker Carlson presses Mike Huckabee on his claim that Israel has a "biblical right" to the land from the Euphrates to Nile.   The leader of Israel's "opposition" party expresses the same beliefs as Huckabee regarding biblical deeds to the Middle East.   Tucker also debates with Huckabee how much the Trump administration values the opinions of American's considering the overwhelming rejection of a potential war with Iran.   Gavin Newsom - Governor of California and sleezy magician - says democrats need to be more "culturally normal".   all that and more   To connect and organize with your local ICE rapid response team visit ICERRT.com The Congress switchboard number is (202) 224-3121. You can use this number to connect with either the U.S. Senate or the House of Representatives. Follow us on TikTok here: https://www.tiktok.com/@majorityreportfm Check us out on Twitch here: https://www.twitch.tv/themajorityreport Find our Rumble stream here: https://rumble.com/user/majorityreport Check out our alt YouTube channel here: https://www.youtube.com/majorityreportlive Gift a Majority Report subscription here: https://fans.fm/majority/gift Subscribe to the AMQuickie newsletter here: https://am-quickie.ghost.io/ Join the Majority Report Discord! https://majoritydiscord.com/ Get all your MR merch at our store: https://shop.majorityreportradio.com/ Get the free Majority Report App!: https://majority.fm/app Go to https://JustCoffee.coop and use coupon code majority to get 10% off your purchase Check out today's sponsors: NUTRAFOL: Get $10 off your first month's subscription + free shipping at Nutrafol.com when you use promo code TMR10 FAST GROWING TREES: Get 20% off your first purchase.  FastGrowingTrees.com/majority NAKED WINESL: To get 6 bottles of wine for $39.99, head to NakedWines.com/MAJORITY and use code MAJORITY for both the code AND PASSWORD.   SUNSET LAKE: Use code FlowerPower to save 30% on all CBD smokables at SunsetLakeCBD.com  Follow the Majority Report crew on Twitter: @SamSeder @EmmaVigeland @MattLech On Instagram: @MrBryanVokey Check out Matt's show, Left Reckoning, on YouTube, and subscribe on Patreon! https://www.patreon.com/leftreckoning Check out Matt Binder's YouTube channel: https://www.youtube.com/mattbinder Subscribe to Brandon's show The Discourse on Patreon! https://www.patreon.com/ExpandTheDiscourse Check out Ava Raiza's music here! https://avaraiza.bandcamp.com

JAKEGTV is joining us live from the supposed war zone in Puerto Vallarta, where the Zionist media is shoving down endless footage of black smoke, burning buses, torched stores, flaming highways, and panicked tourists after the U.S.-backed hit on CJNG leader El Mencho. Stew Peters breaks down Tucker Carlson's absolute demolition of Mike Huckabee in their explosive Israel interview. Huckabee, the fake Christian Zionist US Ambassador to Israel, got caught red-handed pushing the Jewish supremacist fantasy that Israel has a “biblical right” to steal the entire Middle East from the Nile to the Euphrates.

Mike Huckabee's reference to borders stretching “from the Euphrates to the Nile” has sparked a diplomatic firestorm across the Middle East.Even governments that normalized relations with Israel — including the UAE — publicly condemned the remarks. Why did this rhetoric hit such a nerve? And is it really new, or just unusually blunt?At the same time, tensions between Israel and Saudi Arabia are rising, fractures between Riyadh and Abu Dhabi are deepening, and the risk of a U.S.–Iran war looms in the background, a conflict that could drag Gulf states into a confrontation they don't control.What does this moment reveal about the future of normalization, regional alliances, and the possibility of a wider war?Rania Khalek was joined by Giorgio Cafiero on Dispatches to break it all down.

He was born sometime in the mid-fourth century on an island in the Aegean. For a time he lived successfully in the world, receiving a good education in Constantinople, then serving for a time for the Prefect of the Praetorium. But, becoming aware of the vanity of worldly things, he answered Christ's call, gave away all his goods to the poor and entered a monastery in Syria. After four years in obedience, he came to feel that the security of monastic life was inconsistent with the Gospel command to take no thought for the morrow; so he withdrew to the desert, taking with him only his garment and the Book of the Gospel. There he lived alone for seven years.   At the end of this period he set out on an apostolic mission to Mesopotamia, where he brought many to Christ: the city prefect Rabbula was converted after Alexander brought down fire from heaven, and a band of brigands who accosted the Saint on the road were transformed into a monastic community. He finally fled the city when the Christians there rose up demanding that he be made bishop. He once again took up a solitary life in the desert beyond the Euphrates, spending the day in prayer and part of the night sheltered in a barrel. There he remained for forty years. His holiness gradually attracted more than four hundred disciples, whom Alexander organized into a monastic community. Each disciple owned only one tunic, and was required to give away anything that they did not need for that day. Despite this threadbare life, the monastery was able to set up and run a hospice for the poor!   Alexander was perplexed as to how the admonition Pray without ceasing (1 Thess. 5:17) could be fulfilled by frail human flesh, but after three years of fasting and prayer, God showed him a method. He organized his monks into four groups according to whether their native language was Greek, Latin, Syriac or Coptic, and the groups prayed in shifts throughout the day and night. Twenty-four divine services were appointed each day, and the monks would chant from the Psalter between services. The community henceforth came to be known as the Akoimetoi, the Unsleeping Ones. (Similar communities later sprang up in the West, practicing what was there called Laus Perennis; St Columban founded many of these.)   Always desiring to spread the holy Gospel, Saint Alexander sent companies of missionaries to the pagans of southern Egypt. He and a company of 150 disciples set out as a kind of traveling monastery, living entirely on the charity of the villages they visited. Eventually they settled in some abandoned baths in Antioch, setting up a there a monastery dedicated to the unceasing praise of God; but a jealous bishop drove them from the city. Making his way to Constantinople, he settled there with four monks. In a few days, more than four hundred monks had left their monasteries to join his community. The Saint organized them into three companies — Greeks, Latins and Syrians — and restored the program of unsleeping prayer that his community had practiced in Mesopotamia. Not surprisingly, his success aroused the envy and anger of the abbots whose monasteries had been nearly emptied; they managed to have him condemned as a Messalian at a council held in 426. (The Messalians were an over-spiritualizing sect who believed that the Christian life consisted exclusively of prayer.) Alexander was sent back to Syria, and most of his monks were imprisoned; but as soon as they were released, most fled the city to join him again. The Saint spent his last years traveling from place to place, founding monasteries, often persecuted, until he reposed in 430, 'to join the Angelic choirs which he had so well imitated on earth.' (Synaxarion)   The practice of unceasing praise, established by St Alexander, spread throughout the Empire. The Monastery of the Akoimetoi, founded by a St Marcellus, a successor of Alexander, was established in Constantinople and became a beacon to the Christian world. 'Even though it has not been retained in today's practice, the unceasing praise established by Saint Alexander was influential in the formation of the daily cycle of liturgical offices in the East and even more so in the West.' (Synaxarion)

Historian Faisal Husain wrote the book "Rivers of the Sultan: The Tigris and Euphrates in the Ottoman Empire" and in this episode, helps us explore the history of the Tigris and Euphrates. He argued for the necessity of understanding human history within the context of geological time, discussing the rivers' origins roughly 20 million years ago, tracing their influence on civilization from the "agricultural revolution" (which some scholars argue was a mistake leading to health issues) to the rise of early urban centers like the Sumerian cities. The conversation highlights the difference between the gentle Euphrates, which attracted early settlements, and the fast and unpredictable Tigris. Shifting to the Ottoman era, Husain examines the environmental challenges of Ottoman Iraq, which was poor in essential resources like grain, metal, and wood suited for construction, and details the extraordinary story of the Euphrates river changing its course in the late 1600s due to a poorly dug irrigation canal. He emphasizes the cultural importance of the palm tree and the vital role of water buffaloes, which made life possible for a quarter of the Iraqi population in the wetlands, whose fate would have otherwise been migration to seek resources and refuge elsewhere. 0:00 Introduction1:47 When Did the Tigris and Euphrates Start?3:04 The Importance of Deep History5:49 Geological Origins: 20 Million Years Ago7:37 When the Rivers Began to Matter to Homo Sapiens10:40 The Rationale for Writing Deep History12:00 Starting Middle East History Before 6th Century Arabia14:45 The Difference Between the Twin Rivers17:05 Why Sumerian Civilization Clustered on the Euphrates20:36 Questioning the Agricultural Revolution23:16 How Agriculture Began: Trial and Error27:00 The Consequences of Taming Nature30:40 The Ottoman Conquest of Iraq32:20 Why Iraq Was Environmentally Poor for a Major Power36:06 Iraq's Default Status Under Iranian States38:25 Baghdad in the 16th Century42:25 The Euphrates Shifts Course (Late 1600s)47:09 Water Buffaloes: The Essential Technology of the Wetlands49:28 Ranking the Most Important Crops51:03 Evliya Çelebi: The Traveler54:49 Ottoman vs. European Traveler Perspectives58:35 The Book Cover: Baghdad on the Tigris Faisal Husain is an environmental historian of the Ottoman Empire, with a geographical focus on its eastern provinces in Anatolia and Iraq and a temporal focus on the early modern period. His first book "Rivers of the Sultan" examined the role of the Tigris and Euphrates in the establishment of Ottoman state institutions in the Ottoman eastern borderland between the sixteenth and eighteenth centuries. His second book project is an environmental history of Ottoman frontier expansion east of the Euphrates during the sixteenth century. He is co-editing a book on the global histories of animals (under contract with Oxford University Press) with Emily Wakild (Boise State University) and Nancy Jacobs (Brown University). In 2024-2025, he served as a senior lecturer at Boğaziçi University's Department of History in Istanbul through the Fulbright U.S. Scholar Program. He serves on several editorial boards, including those of Marmara Türkiyat Araştırmaları Dergisi (Marmara University), Global Environment (White Horse Press), and the “Middle East Environmental Histories” book series (Leiden University Press). Hosted by: Mikey Muhanna

Episode 252- Area Control (WWTA) In this "what we talk about" episode, Pete and Brendan try to sort through vocabulary and feelings related to area control and area majority games.  Brendan tries to pitch "area conflict" as a new term for the genre.  Do you buy that?  Listen and find out! Timestamps 3:45- introduction to the genre 15:00- defining mechanisms 29:45- area majority 47:06- area control 1:11:00- the decision space 1:17:00- how conflict makes us feel Games Mentioned Risk, Chess, El Grande, Root, Mission Red Planet, Tammany Hall, Ethnos, Joraku, Calimala, Tikal, Mexica, Babylonia, Samurai, Rebirth, Hanamikoji, War of the Ring, Blood Rage, Arcs, Risk, Scythe, Inis, Game of Thrones the Board Game, Kemet, King of Tokyo, 1960 the Making of a President, Tigris and Euphrates, Hansa Teutonica, Carcassone, Rumble Nation, Star Wars Rebellion   Preplanners Upcoming episodes will include a discussion about incentives, some special guests, and the next course in our deckbuilding series.  Also Arcs part two at some point and maybe a deep dive on Concordia?   Music and Sound Credits Thank you to Hembree for our intro and outro music from their song Reach Out. You can listen to the full song on YouTube here: https://www.youtube.com/watch?v=gQuuRPfOyMw&list=TLGGFNH7VEDPgwgyNTA4MjAyMQ&t=3s You can find more information about Hembree at https://www.hembreemusic.com/.  Thank you to Flash Floods for use of their song Palm of Your Hand as a sting from their album Halfway to Anywhere: https://open.spotify.com/album/2fE6LrqzNDKPYWyS5evh3K?si=CCjdAGmeSnOOEui6aV3_nA Intermission Music: music elevator ext part 1/3 by Jay_You -- https://freesound.org/s/467243/ -- License: Attribution 4.0 Bell with Crows by MKzing -- https://freesound.org/s/474266/ -- License: Creative Commons 0 hammer v2.wav by blukotek -- https://freesound.org/s/337815/ -- License: Creative Commons 0   Contact Follow and reach us on social media on Bluesky @decisionspace.bsky.social. If you prefer email, then hit us up at decisionspa@gmail.com. This information is all available along with episodes at our new website decisionspacepodcast.com. Byeee!

Subscribe now to skip the ads and get all of our content. While much of America endures an Arctic freeze, Danny and Derek bring to you scorching hot headlines. This week: renewed fighting breaks out between the Syrian government and the SDF as Damascus pushes across the Euphrates and ceasefires collapse (1:39); Israel plans to raze Rafah and construct controlled “humanitarian cities” as a template for postwar Gaza (10:32); Trump hints at striking Iran amid U.S. force movements (14:26); a Cambodian NGO accuses the Thai military of demolishing homes in disputed border villages with Cambodia (17:31); Japan's prime minister is dissolving parliament and calling a snap election to capitalize on high approval ratings (19:45); heavy fighting breaks out in Sudan's North Kordofan as the RSF seeks to block a government offensive toward Darfur (22:17); Somalia reaches a new defense cooperation agreement with Qatar (24:18); the EU is reportedly offering Ukraine a rapid partial membership as part of postwar security guarantees (26:27); attendees at Davos discuss a Ukraine reconstruction plan (28:44); Portugal's far-right Chega candidate reaches the presidential runoff (31:10); the Trump administration is exploring a Maduro-style operation in Cuba (32:47); Trump threatens and then backs off tariffs over Greenland after talks with NATO (35:22); Mark Carney's Davos speech on the collapse of the rules-based order gains attention (41:01); there is renewed speculation about Havana syndrome following reports the U.S. acquired a suspected energy weapon (43:00); and Trump formally launches his “Board of Peace,” with an unclear mandate and membership (45:00). Learn more about your ad choices. Visit megaphone.fm/adchoices