Podcasts about Hebrew Bible

Is the Holy Spirit an impersonal power, or God himself up close and personal? Walk verse by verse through 14 truths about the Holy Spirit in the Hebrew Bible and 28 more in the New Testament, and see how the Spirit empowers, teaches, guides, speaks, and can even be grieved, lied to, and resisted. You'll come away with a clear biblical case for the Spirit's personhood, drawn from the Tanakh first and then expanded in the New Covenant writings. Then ask yourself the closing question: are you living in the fullness of the Spirit? Note: With reference to Ezekiel 11:5, the Hebrew indicates that the Spirit (feminine) fell upon Ezekiel, and the Lord (masculine) told him to declare. When Dr. Brown explained that the one who told Ezekiel to speak was the Spirit, he meant that the text clearly indicated this was the result of the Spirit coming on the prophet. In other words, in this way, the Lord told Ezekiel to speak – by the Spirit. ~~~FRONTL|NE Newsletter: https://thelineoffire.org/newsletterDonate: https://thelineoffire.org/donate-one-timeX: https://twitter.com/DrMichaelLBrownYouTube: https://www.youtube.com/@LFTVInstagram: https://www.instagram.com/drmichaelbrownFacebook: https://www.facebook.com/ASKDrBrownWebsite: https://thelineoffire.orgRadio Broadcast from The Line of Fire Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

July 12, 2026 - Vacation Bible School Day 1 - Sunday PM Bible Class In this episode Bill leads a lively class-style exploration of the complex relationship between archaeology and the Bible. Bill argues that while archaeology can sometimes corroborate biblical details, it does not "prove" Scripture—the Bible is presented as the ultimate, absolute authority. Listeners are taken through the larger debate over timelines, methodology, and the limits of physical evidence. The program contrasts the modern, roughly 200-year history of archaeology with the Bible's traditional, literal timeline of about 6,000 years, and discusses how those differing chronologies shape interpretations. The speaker highlights that archaeology often raises questions or offers multiple interpretations rather than delivering definitive answers. Concrete case studies are covered in depth: the Exodus narrative, the conquest accounts (Jericho and Ai), debates over the location of Mount Sinai, claims about Pharaoh's army at the Red Sea, and sensational finds like alleged remains of Noah's Ark. The episode flags which of these claims are widely debated or lack direct archaeological confirmation. A major portion of the talk focuses on Hezekiah's Tunnel and the Pool of Siloam: the tunnel's construction, the ancient inscription describing the stonecutters' rendezvous, and how the feature aligns with Old Testament descriptions and later New Testament references (including Jesus' healing at the Pool of Siloam). This segment is presented as a strong example of where biblical description and physical remains converge. Bill explains "burn layers"—strata of destruction in archaeological sites—and uses examples such as Shiloh and Jericho to show how sudden destruction horizons can match biblical accounts of conquest, while also stressing that later rebuilding can obscure earlier events. The theological dimension is emphasized through the story of Rahab as an example of grace appearing amid judgment. The Dead Sea Scrolls receive special attention as one of the most remarkable finds supporting the preservation and reliability of Scripture: nearly 1,000 manuscripts from Qumran, the languages they contain, and their significance for understanding Jewish belief in the Second Temple period and the textual history of the Hebrew Bible. The episode also reviews a handful of corroborating inscriptions and human remains—such as the Pilate Stone, the first-century heel bone with an embedded nail, and the Gallio inscription—illustrating archaeology's role in confirming historical persons, administrative titles, and cultural details mentioned in the New Testament. Throughout the lecture the speaker warns about overhyped or bogus claims and encourages careful, critical investigation. He references modern popular apologetics researchers and online resources (Jonathan Moore; Apologetics Press contributors Kyle and Jeremy Butt, David and Jeff Miller) and mentions plans for travel groups to Israel for those interested in seeing sites firsthand. Key takeaways: archaeology can illuminate and sometimes corroborate biblical narratives, but many discoveries are debated or ambiguous; careful scholarship and discernment are essential; and for the speaker, the archaeological record ultimately points back to the authority and reliability of Scripture. The episode closes with an encouragement to keep digging—both literally in the field and figuratively in God's Word. Duration 30:11

The Ancient Israelite World (Routledge, 2024) presents a collection of studies by international experts on various aspects of ancient Israel's society, economy, religion, language, culture, and history, synthesizing archaeological remains and integrating them with discussions of ancient Near Eastern and biblical texts. Driven by theoretically and methodologically informed discussions of the archaeology of the Iron Age Levant, the 47 chapters in The Ancient Israelite World provide foundational, accessible, and detailed studies in their respective topics. The volume considers the history of interpretation of ancient Israel, studies on various aspects of ancient Israel's society and history, and avenues for present and future approaches to the ancient Israelite world. Accompanied by over 150 maps and figures, it allows the reader to gain an understanding of key issues that archaeologists, historians and biblical scholars have faced and are currently facing as they attempt to better understand ancient Israelite society. The Ancient Israelite World is an essential reference work for students and scholars of ancient Israel and its history, culture, and society, whether they are historians, archaeologists or biblical scholars. Chapter 42 of this book is freely available as a downloadable Open Access PDF here under a Creative Commons Attribution-Non Commercial-No Derivatives (CC BY-NC-ND) 4.0 license. Dr. Nathaniel E. Greene is a distinguished international scholar closely associated with the European Hebrew Journal (EHJ), an international double-blind peer-reviewed academic journal. Dr. Greene serves as a member of the Editorial Board of the European Hebrew Journal. In addition to contributing to the supervision of the scholarly quality of submitted articles, the Institute for Hebrew Language and Literature in Belgrade, the journal's publisher, has released an official academic interview with him as part of its series of scholarly conversations. His publication and interview, entitled “Scribes, Scripts, and State Formation in Ancient Israel,” were produced in collaboration with Željko Stanojević, the journal's Managing Editor. About Dr. Nathaniel E. Greene Dr. Greene is a lecturer in Hebrew Bible and Old Testament at the University of Aberdeen in Scotland, United Kingdom. He received his PhD from the prestigious University of Wisconsin–Madison in the United States. His principal areas of scholarly expertise and the fields he represents within the journal include: Biblical Hebrew and Philology: The study of the historical development and linguistic structure of ancient Hebrew. Northwest Semitic Languages and Epigraphy: The analysis of ancient inscriptions on stone, clay, and other materials from the Levant. Palaeography: The historical development of ancient scripts and manuscript traditions. The Formation of the Ancient Israelite State: Anthropological and sociological approaches to the emergence of institutions during the Iron Age, with particular attention to the role of scribes in the formation of biblical texts, including the Deuteronomistic History. In his research, Dr. Greene also employs modern digital technologies, including advanced Reflectance Transformation Imaging (RTI), to analyse damaged ancient inscriptions and reconstruct patterns of literacy in the Iron Age Near East. 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 Ancient Israelite World (Routledge, 2024) presents a collection of studies by international experts on various aspects of ancient Israel's society, economy, religion, language, culture, and history, synthesizing archaeological remains and integrating them with discussions of ancient Near Eastern and biblical texts. Driven by theoretically and methodologically informed discussions of the archaeology of the Iron Age Levant, the 47 chapters in The Ancient Israelite World provide foundational, accessible, and detailed studies in their respective topics. The volume considers the history of interpretation of ancient Israel, studies on various aspects of ancient Israel's society and history, and avenues for present and future approaches to the ancient Israelite world. Accompanied by over 150 maps and figures, it allows the reader to gain an understanding of key issues that archaeologists, historians and biblical scholars have faced and are currently facing as they attempt to better understand ancient Israelite society. The Ancient Israelite World is an essential reference work for students and scholars of ancient Israel and its history, culture, and society, whether they are historians, archaeologists or biblical scholars. Chapter 42 of this book is freely available as a downloadable Open Access PDF here under a Creative Commons Attribution-Non Commercial-No Derivatives (CC BY-NC-ND) 4.0 license. Dr. Nathaniel E. Greene is a distinguished international scholar closely associated with the European Hebrew Journal (EHJ), an international double-blind peer-reviewed academic journal. Dr. Greene serves as a member of the Editorial Board of the European Hebrew Journal. In addition to contributing to the supervision of the scholarly quality of submitted articles, the Institute for Hebrew Language and Literature in Belgrade, the journal's publisher, has released an official academic interview with him as part of its series of scholarly conversations. His publication and interview, entitled “Scribes, Scripts, and State Formation in Ancient Israel,” were produced in collaboration with Željko Stanojević, the journal's Managing Editor. About Dr. Nathaniel E. Greene Dr. Greene is a lecturer in Hebrew Bible and Old Testament at the University of Aberdeen in Scotland, United Kingdom. He received his PhD from the prestigious University of Wisconsin–Madison in the United States. His principal areas of scholarly expertise and the fields he represents within the journal include: Biblical Hebrew and Philology: The study of the historical development and linguistic structure of ancient Hebrew. Northwest Semitic Languages and Epigraphy: The analysis of ancient inscriptions on stone, clay, and other materials from the Levant. Palaeography: The historical development of ancient scripts and manuscript traditions. The Formation of the Ancient Israelite State: Anthropological and sociological approaches to the emergence of institutions during the Iron Age, with particular attention to the role of scribes in the formation of biblical texts, including the Deuteronomistic History. In his research, Dr. Greene also employs modern digital technologies, including advanced Reflectance Transformation Imaging (RTI), to analyse damaged ancient inscriptions and reconstruct patterns of literacy in the Iron Age Near East. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/jewish-studies

The Ancient Israelite World (Routledge, 2024) presents a collection of studies by international experts on various aspects of ancient Israel's society, economy, religion, language, culture, and history, synthesizing archaeological remains and integrating them with discussions of ancient Near Eastern and biblical texts. Driven by theoretically and methodologically informed discussions of the archaeology of the Iron Age Levant, the 47 chapters in The Ancient Israelite World provide foundational, accessible, and detailed studies in their respective topics. The volume considers the history of interpretation of ancient Israel, studies on various aspects of ancient Israel's society and history, and avenues for present and future approaches to the ancient Israelite world. Accompanied by over 150 maps and figures, it allows the reader to gain an understanding of key issues that archaeologists, historians and biblical scholars have faced and are currently facing as they attempt to better understand ancient Israelite society. The Ancient Israelite World is an essential reference work for students and scholars of ancient Israel and its history, culture, and society, whether they are historians, archaeologists or biblical scholars. Chapter 42 of this book is freely available as a downloadable Open Access PDF here under a Creative Commons Attribution-Non Commercial-No Derivatives (CC BY-NC-ND) 4.0 license. Dr. Nathaniel E. Greene is a distinguished international scholar closely associated with the European Hebrew Journal (EHJ), an international double-blind peer-reviewed academic journal. Dr. Greene serves as a member of the Editorial Board of the European Hebrew Journal. In addition to contributing to the supervision of the scholarly quality of submitted articles, the Institute for Hebrew Language and Literature in Belgrade, the journal's publisher, has released an official academic interview with him as part of its series of scholarly conversations. His publication and interview, entitled “Scribes, Scripts, and State Formation in Ancient Israel,” were produced in collaboration with Željko Stanojević, the journal's Managing Editor. About Dr. Nathaniel E. Greene Dr. Greene is a lecturer in Hebrew Bible and Old Testament at the University of Aberdeen in Scotland, United Kingdom. He received his PhD from the prestigious University of Wisconsin–Madison in the United States. His principal areas of scholarly expertise and the fields he represents within the journal include: Biblical Hebrew and Philology: The study of the historical development and linguistic structure of ancient Hebrew. Northwest Semitic Languages and Epigraphy: The analysis of ancient inscriptions on stone, clay, and other materials from the Levant. Palaeography: The historical development of ancient scripts and manuscript traditions. The Formation of the Ancient Israelite State: Anthropological and sociological approaches to the emergence of institutions during the Iron Age, with particular attention to the role of scribes in the formation of biblical texts, including the Deuteronomistic History. In his research, Dr. Greene also employs modern digital technologies, including advanced Reflectance Transformation Imaging (RTI), to analyse damaged ancient inscriptions and reconstruct patterns of literacy in the Iron Age Near East. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/archaeology

The Ancient Israelite World (Routledge, 2024) presents a collection of studies by international experts on various aspects of ancient Israel's society, economy, religion, language, culture, and history, synthesizing archaeological remains and integrating them with discussions of ancient Near Eastern and biblical texts. Driven by theoretically and methodologically informed discussions of the archaeology of the Iron Age Levant, the 47 chapters in The Ancient Israelite World provide foundational, accessible, and detailed studies in their respective topics. The volume considers the history of interpretation of ancient Israel, studies on various aspects of ancient Israel's society and history, and avenues for present and future approaches to the ancient Israelite world. Accompanied by over 150 maps and figures, it allows the reader to gain an understanding of key issues that archaeologists, historians and biblical scholars have faced and are currently facing as they attempt to better understand ancient Israelite society. The Ancient Israelite World is an essential reference work for students and scholars of ancient Israel and its history, culture, and society, whether they are historians, archaeologists or biblical scholars. Chapter 42 of this book is freely available as a downloadable Open Access PDF here under a Creative Commons Attribution-Non Commercial-No Derivatives (CC BY-NC-ND) 4.0 license. Dr. Nathaniel E. Greene is a distinguished international scholar closely associated with the European Hebrew Journal (EHJ), an international double-blind peer-reviewed academic journal. Dr. Greene serves as a member of the Editorial Board of the European Hebrew Journal. In addition to contributing to the supervision of the scholarly quality of submitted articles, the Institute for Hebrew Language and Literature in Belgrade, the journal's publisher, has released an official academic interview with him as part of its series of scholarly conversations. His publication and interview, entitled “Scribes, Scripts, and State Formation in Ancient Israel,” were produced in collaboration with Željko Stanojević, the journal's Managing Editor. About Dr. Nathaniel E. Greene Dr. Greene is a lecturer in Hebrew Bible and Old Testament at the University of Aberdeen in Scotland, United Kingdom. He received his PhD from the prestigious University of Wisconsin–Madison in the United States. His principal areas of scholarly expertise and the fields he represents within the journal include: Biblical Hebrew and Philology: The study of the historical development and linguistic structure of ancient Hebrew. Northwest Semitic Languages and Epigraphy: The analysis of ancient inscriptions on stone, clay, and other materials from the Levant. Palaeography: The historical development of ancient scripts and manuscript traditions. The Formation of the Ancient Israelite State: Anthropological and sociological approaches to the emergence of institutions during the Iron Age, with particular attention to the role of scribes in the formation of biblical texts, including the Deuteronomistic History. In his research, Dr. Greene also employs modern digital technologies, including advanced Reflectance Transformation Imaging (RTI), to analyse damaged ancient inscriptions and reconstruct patterns of literacy in the Iron Age Near East. Learn more about your ad choices. Visit megaphone.fm/adchoices

The Ancient Israelite World (Routledge, 2024) presents a collection of studies by international experts on various aspects of ancient Israel's society, economy, religion, language, culture, and history, synthesizing archaeological remains and integrating them with discussions of ancient Near Eastern and biblical texts. Driven by theoretically and methodologically informed discussions of the archaeology of the Iron Age Levant, the 47 chapters in The Ancient Israelite World provide foundational, accessible, and detailed studies in their respective topics. The volume considers the history of interpretation of ancient Israel, studies on various aspects of ancient Israel's society and history, and avenues for present and future approaches to the ancient Israelite world. Accompanied by over 150 maps and figures, it allows the reader to gain an understanding of key issues that archaeologists, historians and biblical scholars have faced and are currently facing as they attempt to better understand ancient Israelite society. The Ancient Israelite World is an essential reference work for students and scholars of ancient Israel and its history, culture, and society, whether they are historians, archaeologists or biblical scholars. Chapter 42 of this book is freely available as a downloadable Open Access PDF here under a Creative Commons Attribution-Non Commercial-No Derivatives (CC BY-NC-ND) 4.0 license. Dr. Nathaniel E. Greene is a distinguished international scholar closely associated with the European Hebrew Journal (EHJ), an international double-blind peer-reviewed academic journal. Dr. Greene serves as a member of the Editorial Board of the European Hebrew Journal. In addition to contributing to the supervision of the scholarly quality of submitted articles, the Institute for Hebrew Language and Literature in Belgrade, the journal's publisher, has released an official academic interview with him as part of its series of scholarly conversations. His publication and interview, entitled “Scribes, Scripts, and State Formation in Ancient Israel,” were produced in collaboration with Željko Stanojević, the journal's Managing Editor. About Dr. Nathaniel E. Greene Dr. Greene is a lecturer in Hebrew Bible and Old Testament at the University of Aberdeen in Scotland, United Kingdom. He received his PhD from the prestigious University of Wisconsin–Madison in the United States. His principal areas of scholarly expertise and the fields he represents within the journal include: Biblical Hebrew and Philology: The study of the historical development and linguistic structure of ancient Hebrew. Northwest Semitic Languages and Epigraphy: The analysis of ancient inscriptions on stone, clay, and other materials from the Levant. Palaeography: The historical development of ancient scripts and manuscript traditions. The Formation of the Ancient Israelite State: Anthropological and sociological approaches to the emergence of institutions during the Iron Age, with particular attention to the role of scribes in the formation of biblical texts, including the Deuteronomistic History. In his research, Dr. Greene also employs modern digital technologies, including advanced Reflectance Transformation Imaging (RTI), to analyse damaged ancient inscriptions and reconstruct patterns of literacy in the Iron Age Near East. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/israel-studies

Learn more by reading "Conversations on Consciousness and the Bicameral Mind," currently on sale for a limited time:https://www.amazon.com/dp/1737305534/https://www.julianjaynes.org/book/conversations-on-consciousness-and-the-bicameral-mind/Or by becoming a member of the Julian Jaynes Society: https://www.julianjaynes.org/join/This episode explores one of the most provocative ideas in psychology and history: Julian Jaynes's theory of the bicameral mind. According to this controversial hypothesis, humans did not always possess the kind of introspective consciousness we take for granted today. Instead, until roughly 3,000 years ago, people supposedly experienced decision-making as the literal voices of gods, ancestors, or rulers — auditory hallucinations generated by one hemisphere of the brain and perceived by the other. The hosts stress that this is not presented as a metaphor, but as a radical explanation for the origins of consciousness, religion, and civilization.The discussion traces this theory across multiple disciplines, arguing that ancient monuments, religious practices, and classic texts all reflect a world in which people relied on divine commands rather than internal reflection. The Iliad is contrasted with the Odyssey to suggest a shift from automatic obedience to genuine self-awareness, while the Hebrew Bible is interpreted as documenting the gradual silence of God's voice and the rise of written law as a replacement for direct divine guidance. Similar patterns are claimed to appear in ancient China, Tibet, and the Americas, suggesting that this psychological transition may have been global rather than culturally isolated.A major focus is how civilizations functioned before introspective thought emerged. The hosts argue that monumental structures like pyramids, temples, and idols may have served as neurological cues that reinforced perceived divine authority, enabling large societies to cooperate without modern concepts of self-governance. They propose that environmental disasters, population growth, writing, and cultural mixing eventually disrupted this system, forcing humanity to develop conscious reasoning in place of hallucinated commands.The discussion also connects Jaynes' theory to modern neuroscience and psychiatry. It discusses brain imaging research on auditory hallucinations and suggests that conditions such as schizophrenia — and even children's imaginary companions — could represent remnants of an ancient neurological system rather than entirely separate phenomena. The hosts highlight organizations like the Hearing Voices Network as examples of approaches that seek to understand, rather than simply suppress, voice-hearing experiences.The conclusion broadens the discussion into the present day. Just as writing may have transformed human consciousness thousands of years ago, the hosts speculate that smartphones, artificial intelligence, and digital technologies could be reshaping the architecture of the human mind once again. They argue that Jaynes's theory offers a compelling framework for rethinking the origins of religion, consciousness, and the way humans relate to increasingly powerful external sources of guidance.Produced by Marcel Kuijsten using generative AI tools and reviewed by human editors for accuracy and clarity.

CheckoutThe God Centered Concept Academy Training Community to learn what growth in Christ ishttps://api.tuvu.com/redirectGroup/6a2ac0e2c9f728027338244cCheck out this link to view Kingdom Cross Roads on TV.https://jesussaid.tv/?affiliate=tswright_gccTo get a copy of our new book "Embracing the Truth" or to have TS Wright speak at your event or conference or if you simply want spiritual or life coaching or just a consultation visit:www.tswrightspeaks.comVisit our website to learn more about The God Centered Concept. The God Centered Concept is designed to bring real discipleship and spreading the Gospel to help spark the Great Harvest, a revival in this generation.www.godcenteredconcept.comKingdom Cross Roads Podcast is a part of The God Centered Concept.Does the Old Testament foreshadow the coming of Jesus Christ?In this episode of Kingdom Cross Roads Podcast, T.S. Wright welcomes author and Bible teacher Mark Stouffer for a thoughtful examination of the Tanakh, Messianic prophecy, and God's unfolding plan to rescue humanity.Mark begins by sharing his personal testimony. While studying engineering at Ohio State, he repeatedly felt God drawing him—but believed he was too busy to respond. After graduation left him without a job and with plenty of time, God met him in a powerful and unmistakable way. That encounter led Mark to the Bible, faith in Jesus Christ, and more than four decades of biblical study and teaching.Mark also introduces his four-volume series, The Loving-kindness of G-d, written for Jewish readers seeking the truth about Jesus and Christians wanting a deeper understanding of the Hebrew Scriptures.TS and Mark discuss:• How the Hebrew word hesed reveals God's unfailing love, kindness, and grace• The Day of Atonement and the meaning of sacrificial blood• How the Torah's sacrificial system may foreshadow Christ's death on the cross• The holiness of God and the seriousness of humanity's sin• Why spiritual rebirth is necessary• God's rescue plan from Genesis through the return of Christ• The promise that Eve's descendant would crush the serpent• Israel's calling to reveal the one true God to the nations• Jonah, Nineveh, and God's love for the Gentiles• Messianic prophecy and whether Jesus fulfills the Tanakh's description of the Messiah• Lessons from Jewish history and nearly two thousand years of Church historyMark's books include:• Hesed: Does the Tanakh Foreshadow Jesus?• The Mashiah: A Study of the Messianic Prophecies• The Esa: G-d's Rescue Plan for Humanity• The Tanakh: Its Unusual EndingLearn more about Mark Stouffer and his books at:https://lovingkindnessofadonai.comCALL TO ACTIONListen now and discover how the Tanakh, the sacrificial system, and Messianic prophecy illuminate God's plan of redemption through Jesus Christ.After listening, follow Kingdom Cross Roads Podcast, share this episode with someone who loves biblical history or prophecy, and leave a review to help more people discover the program.Go forth in total surrender to the One who owns and reigns over all creation—and let the great harvest begin!KEYWORDSMark Stouffer, Kingdom Cross Roads Podcast, TS Wright, T.S. Wright, Hesed, The Mashiah, The Esa, Tanakh, Hebrew Bible, Old Testament, Jesus in the Old Testament, Messianic prophecy, Messiah, Jesus Christ, biblical prophecy, Bible study, Christian podcast, Christian author, Jewish roots of Christianity, sacrificial system, Day of Atonement, Yom Kippur, atonement, lovingkindness of God, God's rescue plan, salvation, born again, Jonah and Nineveh, Jews and Gentiles, Church history, biblical history

Kenny and Mike discuss and spot faith elements in Christopher Nolan's latest epic film, The Odyssey. Matt Damon, Anne Hathaway, and Tom Holland lead a strong cast that also includes Zendaya, Robert Pattinson, Charlize Theron, and John Leguizamo. Both Kenny and Mike think John Leguizamo's performance may result in an Academy Award Nomination for Supporting Actor.  Both the film and Christopher Nolan are most likely to be nominated as well.  Filmed with IMAX 70mm cameras and shown in a variety of formats including IMAX, which have sold out for a year, the The Odyssey fits the epic nature and scope of Homer's foundational literary work. Though not an IMAX screening Mike and Kenny shared their experience seeing the film in 70mm film rather than digital screening. Mike shared his appreciation for the rich contrast presented in the low light photography the IMAX film stock allows. Other technical aspects included the use of practical effects including forced perspective.  Kenny questioned why Nolan did not choose more accurate costumes and other production design elements as well as some more modern words and phrase that took him out of the film briefly. Faith Elements Reflected: Among the many elements of faith spotted in the story, Kenny discusses the very nature of faith from a Christian perspective is as an odyssey as one journeys through seasons of struggle and joy as we travel toward our spiritual home, the Kingdom of God. Calypso's instruction to Odysseus to surrender to and trust the ocean waves and tides rather than struggle against them is akin to surrendering to God's faithfulness, grace, and power rather than reliance of one's own abilities and power against the ooverwhelming power of sin and evil. Athena's care, presence, and guidance to Odysseus reflects God's presence and involvement through the Holy Spirit in the lives of individuals as well as the work of God in transforming the broken world into the Kingdom of God. Zeus's Law of Hospitality echoes the Hebrew Bible and the New Testament teachings on hospitality, especially the welcoming and caring for strangers and even enemies, Abram's hosting of Angels, Jesus's parable of the Good Samaritan. The need for humility in living a faithful life. Echoing the teaching of Paul in Philippians 2 to imitate the humility of Jesus. Odysseus's boasting set the stage for many of the struggles in his journey home.     

Spirit of God E2 — The word we translate in English as “spirit” is ruakh in the Hebrew Bible, and it can mean spirit, wind, breath, and mind. In multiple passages where ruakh functions as “breath,” the biblical authors invite us to reflect on God's life-giving power and also on our own frailty. Why are these two ideas so closely tied together? In this episode, Jon and Tim reflect on God's divine breath that creates and sustains all living things, including mortal human beings from the dust. CHAPTERS Recap of the Meaning of Ruakh (0:0-9:16) The Breath of Life for Dust Creatures in Genesis 2 (9:16-20:03) Divine Breath and Human Dust in Job (20:03-29:25) God Giving and Taking Away His Ruakh in Psalm 104 (29:35-41:14) Human Mortality in Ecclesiastes 3 (41:14-52:20) OFFICIAL EPISODE TRANSCRIPT View this episode's official transcript. REFERENCED RESOURCES Check out Tim's extensive collection of recommended books here. SHOW MUSIC “at the pictures” by Lofi Sunday, Cassidy Godwin “Coffee Under The Palm Tree” by Lofi Sunday, Zairis TéJion “Live and Love” by Lofi Sunday, Tbabz “It's Gonna Be Alright” by Lofi Sunday, Marc Vanparla BibleProject theme song by TENTS SHOW CREDITS Production of today's episode is by Lindsey Ponder, producer, and Cooper Peltz, managing producer. Tyler Bailey and Aaron Olsen edited today's episode and provided the sound design and mix. JB Witty writes the show notes. Our host and creative director is Jon Collins, and our lead scholar is Tim Mackie. Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

Merneptah started his reign aggressively, striking a belligerent tone in his royal names and launching an expedition to Canaan in the first few years. In the process, his troops captured Ashkelon, Gezer, and Yenoam, and dealt with a tribe called "Israel." Simultaneously, Merneptah achieved a great diplomatic coup when we brought Ugarit back into the Egyptian sphere. Music by Keith Zizza & Luke Chaos. Video version available at www.patreon.com/egyptpodcast Merneptah General Dodson, A. (2016). Poisoned Legacy: The Decline and Fall of the Nineteenth Egyptian Dynasty (Revised edn). Iskander, S. (2002). The Reign of Merneptah [Unpublished PhD. Thesis]. Kitchen, K. A. (1987). The Titularies of the Ramesside Kings as Expression of their Ideal Kingship. Annales Du Service Des Antiquités de l'Égypte, 71, 131--141. Servajean, F. (2014). Mérenptah et la fin de la XIXe dynastie. Sourouzian, H. (1989). Les Monuments du roi Merenptah. Canaan, Ugarit, Proto-Israelites (Summary) Cline, E. H. (2021). 1177 B.C. The Year Civilization Collapsed (Revised edn). Dever, W. G. (2017). Beyond the texts: An archaeological portrait of ancient Israel and Judah. Hasel, M. G. (1998). Domination & Resistance: Egyptian Military Activity in the Southern Levant, ca. 1300-1185 BC. Higginbotham, C. R. (2000). Egyptianization and Elite Emulation in Ramesside Palestine: Governance and Accommodation on the Imperial Periphery. Kahn, D. (2024). The order of Merenptah's reliefs at the Cour de la Cachette, Karnak and its implications. JSSEA, 51, 15-43 online. Killebrew, A. E. (2020). Early Israel's Origins, Settlement, and Ethnogenesis. In B. E. Kelle & B. A. Strawn (Eds.), The Oxford Handbook of the Historical Books of the Hebrew Bible (pp. 79--93). https://www.academia.edu/101675394/Early_Israels_Origins_Settlement_and_Ethnogenesis_by_Ann_E_Killebrew_2020 Kitchen, K. A. (2004). The Victories of Merenptah, and the Nature of their Record. Journal for the Study of the Old Testament, 28(3), 259--272. https://doi.org/10.1177/030908920402800301 Lackenbacher, S. (1995). Une Correspondence entre l'administration du pharaon Merneptah et le roi d'Ougarit. In Le pays d'Ougarit autour de 1200 av. J.-C.: Histoire et archéologie (pp. 77--84). https://www.mission-ougarit.fr/parutions/serie-ras-shamra-ougarit/ Maeir, A. M. (1988). Remarks on a Supposed “Egyptian Residency” at Gezer. Tel Aviv, 15, 65--67. https://doi.org/10.1179/tav.1988.1988.1.65 Morris, E. F. (2005). The Architecture of Imperialism: Military Bases and the Evolution of Foreign Policy in Egypt's New Kingdom. Morris, E. F. (2015). Egypt, Ugarit, the God Ba'al, and the Puzzle of a Royal Rebuff. In J. Mynářová, P. Onderka, & P. Pavúk (Eds.), There and Back Again—The Crossroads II (pp. 315--351). Charles University. https://academiccommons.columbia.edu/doi/10.7916/D8WW9154 Rainey, A. F. (2001). Israel in Merenptah's Inscription and Reliefs. Israel Exploration Journal, 51(1), 57–75. https://www.jstor.org/stable/27926956 Singer, I. (1988). Merneptah's Campaign to Canaan and the Egyptian Occupation of the Southern Coastal Plain of Palestine in the Ramesside Period. Bulletin of the American Schools of Oriental Research, 269, 1--10. https://doi.org/10.2307/1356946 Singer, I. (2011). The Calm Before the Storm: Selected Writings of Itamar Singer on the late Bronze Age in Anatolia and the Levant. Steiner, R. C. (2024). Merenptah's Israel, His Shasu Militiamen, His Copper Caravan Route, and the Watering Stations Bearing His Name at Kadesh-Barnea and Me-Nephtoah: Part One. In B. P. Muhs & F. D. Scalf (Eds.), A Master of Secrets in the Chamber of Darkness: Egyptological Studies in Honor of Robert K. Ritner (pp. 329--402). https://www.academia.edu/123986155/Merenptahs_Israel_his_Shasu_militiamen_his_copper_caravan_route_and_the_watering_stations_bearing_his_name_at_Kadesh_barnea_and_Me_nephtoah_Part_One Yurco, F. J. (1986). Merenptah's Canaanite Campaign. Journal of the American Research Center in Egypt, 23, 189--215. https://doi.org/10.2307/40001099 Learn more about your ad choices. Visit megaphone.fm/adchoices

Jesus never came to start a new religion. He came to fulfill the Law and the Prophets of the Hebrew Bible. In today's episode, journey with Rabbi Schneider as he begins to unpack the fundamental reasons why Judaism and Christianity separated. **** BECOME A MONTHLY PARTNER - https://djj.show/YTAPartner   **** DONATE - https://djj.show/YTADonate  **** TEACHING NOTES -  https://djj.show/tx9  TITLE: The Separation of Judaism and Christianity (The Separation)   Visit our website at DiscoveringTheJewishJesus.com

Open the Old Testament and you run into a problem nobody warns you about. Israel is supposed to worship one God. Yet the text keeps naming others. Baal. Asherah. The gods of the nations. So where did they all go, and when did Israel actually land on one God alone?Old Testament scholar Dr. Matthew Lynch of Regent College joins the Dig In Podcast to take that question apart. The standard scholarly story says monotheism showed up late, forged in the wreckage of the Babylonian exile. Dr. Lynch says that timeline is wrong, and he found the evidence hiding in a rare Hebrew word the prophet Isaiah used to humiliate the gods of the nations. What follows is a conversation about how the Bible does the work of lifting one God above every rival power, both the seen and the unseen.In this episode you will learn:The real difference between monotheism, monolatry, henotheism, and polytheism, and why those distinctions change how you read the Old TestamentWhy the Hebrew word Elohim is far wider than most readers realize, covering angels, the dead, and the God of Israel himselfThe standard scholarly account of how Israel slowly arrived at one God, and exactly where Dr. Lynch believes it falls apartThe rare term in Isaiah used to strip the gods of their dignity, a word that appears almost nowhere else in the entire Old TestamentHow Genesis 1, the Psalms, and Ezekiel each silence rival gods in completely different waysWhy the prophets aimed their fire not just at other gods, but at the empires of Assyria, Egypt, and BabylonWhat the Egyptian pharaoh Akhenaten reveals about whether Israel actually invented monotheismHow the unrivaled uniqueness of Israel's God sets the stage for everything the New Testament claims about ChristGuest: Dr. Matthew LynchAssociate Professor of Old Testament at Regent College, Vancouver, and co-founder and co-host of the OnScript podcast. His books include First Isaiah and the Disappearance of the Gods, Flood and Fury: Old Testament Violence and the Shalom of God, Portraying Violence in the Hebrew Bible, and Monotheism and Institutions in the Book of Chronicles, all available on Amazon.Connect with Dr. Lynch: https://www.regent-college.edu/faculty/lynch-matthewFirst Isaiah and the Disappearance of the Gods (Critical Studies in the Hebrew Bible Book 12)- https://a.co/d/0fZgv5hS Stay Connected:johnnyova.comhttps://www.youtube.com/@thejohnnyovaThe Revelation Reset on Amazon: https://a.co/d/hiUkW8H

There are some strange stories in the Old Testament. This summer we dig into them. Join us for B-Sides: Deeper Cuts from the Hebrew Bible.

Caesar sits down with 24/7/365 life-streamer Rabbi Rothschild to explore the intersection of ancient history, data preservation, and theology. They discuss how modern video archives compare to ancient stone and metal records, dive into non-canonical scriptures like the Gospel of Thomas and the Book of Enoch, and break down the ancient lore of "The Watchers" and the Nephilim. The conversation wraps up with a look at cutting-edge futurism, de-extinction, and life extension technology.Rabbi Rothschild (#ViralRabbi) Relevant Websites: Linktree.com/RabbiRothschildRabbiRothschild.medium.comRabbiRothschild.blogspot.com Discord: https://discord.gg/pXv9hTu72a Discord: Discord.me/Rabbi24/7 multiple YouTube streams: https://www.youtube.com/results?search_query=Rabbi+rothschild&sp=EgJAAQ%253D%253D– Life as a 24/7 Time Capsule & Data Redundancy – Archiving Human Memory: Stone Tablets to Cloud Data – The Library of Alexandria & Modern Cloud Backup Infrastructure – Dead Sea Scrolls, Gnostic Texts & The Gospel of Thomas – The Book of Enoch: Who were "The Watchers" & The Nephilim? – Rabbinic Jewish Perspectives on Angels, Demons, and Tikkun Olam – Rabbi Rothschild's Media Network & Social Platforms – Emerging Tech: De-extinction, Transhumanism & Mind Uploading

If you think your flaws and failures automatically make you a better, more "authentic" leader, you've completely misunderstood the lesson of Moses. Most civilizations turned their founders into saints. The Hebrew Bible does the opposite. Abraham falters. Jacob deceives. David sins. Moses—the greatest prophet in Judaism—is denied entry into the Promised Land. This isn't a bug in the Torah. It's one of its most revolutionary ideas. In this episode of Madlik, Geoffrey Stern and Rabbi Adam Mintz explore why Judaism insists that greatness and imperfection can coexist—but never confuses failure with virtue. Along the way they examine the Torah's portrait of Moses, the Beatitudes, Isaiah, Jonathan Sacks, Nahum Sarna, David Flusser, Martin Luther, Bret Stephens, and the surprising connection between biblical leadership and today's culture of authenticity, victimhood, and populism. Can a society acknowledge human weakness without celebrating it? That question may be as relevant today as it was in the wilderness. Key Takeaways The Torah Tells the Truth About Greatness - Unlike most ancient cultures, the Hebrew Bible doesn't turn its heroes into flawless saints. Moses, Abraham, Jacob, and David are remembered in all their greatness—and all their humanity. Their failures don't diminish them; they make their greatness credible. Flaws Are Lessons, Not Credentials - Judaism teaches us to acknowledge weakness, learn from it, and overcome it. There is a profound difference between recognizing imperfection and celebrating it. The Torah preserves failure to cultivate humility—not to make failure itself a virtue. Leadership Is Measured by Character, Not Victimhood Moses never reaches the Promised Land, yet he remains Judaism's greatest leader because of his faithfulness, courage, and willingness to serve a mission larger than himself. In an age that often confuses authenticity with virtue and grievance with authority, the Torah reminds us that true leadership is earned by responsibility, not by imperfection alone. Timestamps [00:00] Flawed Heroes Thesis [01:14] Parsha Setup and Welcome [02:07] Moses Pleads to Enter [04:37] Rav Lachem Midrash [06:49] Vetchanan and Human Limits [07:43] Mythic Moses Rejected [11:02] Sacks on Mortality and Mistakes [18:31] Flaws Versus Virtue [19:11] Beatitudes and Isaiah [25:58] Essenes and Poverty Ideal [31:09] Modern Populism and Privilege [32:58] Closing Shabbat Shalom Links & Learnings Sign up for free and get more from our weekly newsletter https://madlik.com/ Sefaria Source Sheet: https://voices.sefaria.org/sheets/739882 Transcript here: https://madlik.substack.com/  

There are some strange stories in the Old Testament. This summer we dig into them. Join us for B-Sides: Deeper Cuts from the Hebrew Bible.

A sermon preached by Rev. Dr. Yongchi Rhie with Foundry United Methodist Church, July 12, 2026. "Sermon Series Part II: The United Methodist Way". Scripture: Exodus 2:15–22; Hebrews 13:1–2   On a hot July day in 2014, I stood in a long line outside the United States Embassy in Seoul. All around me, people were checking their documents, whispering the latest rumors about American immigration policy. Some were praying. Others were quietly rehearsing their lines. When my number was called, I sat down across from a consular officer who read through my papers, jotting notes, pausing on certain pages longer than I would have liked. My pulse rose with every pause. Finally, he looked up and asked, "Ms. Rhie, I see you have just returned home after living in England for quite some time. You already hold a Ph.D. Why do you wish to study theology in the United States?" He had a fair point. What could I say? That after seven years of dissecting the Bible within an inch of its life, I had finally realized what Scripture is for — not an object of intellectual indulgence, but a word meant to be lived out in the lives of people? Should I describe my grief at preaching to empty pews in an increasingly secular Britain, where so many considered the Bible, faith, and God simply no longer relevant? I had to be careful. I had been denied a visa once before, for this very reason. The officer asked about my story, but he seemed to be working from a script of his own, testing whether my story would hold. Every visa interview requires delicate tuning: you must convince them you have real plans for their country while assuring them you have no intention of staying. I truly desire to come to your country! I see abundant opportunity there! Will you let me in? But don't worry — I will never get comfortable enough to call it home. A month later, my passport came back with a visa stamped inside. It declared me a legal alien. That word “alien” always makes me laugh. Ever since I left my home country, I have been a legal alien. And I have learned that it doesn't take green skin, an oversized head, or extraterrestrial powers to be counted an outsider. Sometimes the way I look, the way I speak, or simply the way I carry myself is enough to register as a threat, or at least a discomfort. I could learn the customs of a new land. But would I ever be permitted to call it home? For most of my adult life, I have lived as a stranger in a strange land. A Man With No Country Moses knew that feeling so intimately that he engraved it into his son's name: "She bore a son, and he named him Gershom; for he said, 'I have been an alien residing in a foreign land'" (Exodus 2:22). Hey, Moses, did you ask Gershom about this? Did his mother agree? I feel for the boy. Imagine carrying your father's loneliness as your name. Let's step into the story and meet Moses by a well in Midian. His whole life, up to this moment, has been an exercise in not belonging and his very name tells the story. Pharaoh's daughter called him Moses, "because," she said, "I drew him out of the water" (Exod. 2:10). Drawn out: a Hebrew baby lifted from the Nile, out of a death decree, into a palace that was never quite his. Hebrew by blood, Egyptian by upbringing, Moses grows up belonging to neither world. And when he finally goes out to "his people," as the text pointedly calls them in verse 11, everything unravels. He sees an Egyptian beating a Hebrew slave and strikes the Egyptian down (2:11–12). The next day he tries to reconcile two Hebrews who are fighting, and one of them turns on him: "Who made you a ruler and judge over us? Do you mean to kill me as you killed the Egyptian?" Do you hear the wound in that question? Yes, Moses committed a crime the day before; out of anger, perhaps, but also out of compassion for an enslaved kinsman. Today he steps in again, and his own people read his help as a grab for power: the palace insider playing ruler over the enslaved. His act of deliverance is recast as a threat; his sacrifice, as ambition. When word reaches Pharaoh, the king seeks his life. So Moses flees - rejected by Egypt as a criminal, rejected by the Hebrews as a pretender - a man with no country, no people, and a name that only reminds him he was pulled out of one world without ever being planted in another. That is the man who collapses, exhausted, by a well in Midian. What Happens at a Well Now listen closely to how the text tells what happens there, because every detail is doing holy work. Scripture says, "he sat down by a well" (v. 15). In the Hebrew Bible, nothing significant ever happens by accident at a well. Wells are where Abraham's servant found Rebekah, where Jacob met Rachel, where Jesus met a Samaritan woman: places of encounter where God's providence quietly gathers up displaced people and gives them a future. When the original audience heard "Moses sat down by a well," they leaned in. Something is about to begin. Seven daughters of the priest of Midian come to draw water, and rough shepherds drive them away. Hear the Hebrew: the shepherds vayegarshum — they drove them out. It is the very root, garash, from which Moses will later coin the name Gershom, the driven-out one. And here is what astonishes me: Moses inserts himself again. Consider what meddling has already cost this man- his home, his standing, very nearly his life. The prudent thing would be to keep his head down, drink his water, and let Midian's troubles remain Midian's troubles. He owes these women nothing, and no one in this town even knows his name. Yet the one who has been driven out cannot sit still while others are driven out before his eyes. And what does the text say he does? "Moses stood up and saved them" (v. 17) — vayoshian, from yasha, the root that will one day give us the names Joshua and Jesus. Here, at a foreign well, in a single unrewarded act - defending strangers, drawing water for distressed people and their animals - the fugitive rehearses his calling. This is the man through whom God will save a people. Then comes the irony. The daughters run home and report, "An Egyptian delivered us from the shepherds." An Egyptian! Moses is a Hebrew raised in Pharaoh's house, a man belonging fully to neither world, and even his good deed is credited to the wrong identity. Why Bother? And then the young women are gone, and Moses is alone again. No thank-you. No name asked. Not even a drink of fresh water from the well he had just defended. Three times now he has stretched himself for others, and three times his actions went unacknowledged, his words were rebuked, his authority was denied, his very identity was questioned. Sitting in the dust by that well, Moses might well have wondered: Why do I keep doing this? Why can't I just mind my own business? When your act of hospitality is met with silence — or worse, resentment — the temptation whispers: Why bother? I could just live for my own interest, my own comfort, my own happiness. Going the extra mile only makes you tired and pushes you further from your home. Friends, be honest: have you been there? Why do we help others? What is going on inside us when we stretch ourselves for people who may never stretch back? The One Who Noticed But even in the middle of this mess, someone notices Moses. Hearing what happened at the well, Reuel asks his daughters: "Where is he? Why did you leave the man? Invite him to break bread." Reuel is a Midianite priest - a foreigner, an outsider to Israel's story —- and yet he is the one who models the hospitality that the daughters, and Egypt, and even Moses' own people had failed to offer. This foreigner does not interrogate the stranger's papers. He sets a table. And at that table, the fugitive becomes family. Moses marries Zipporah and holds a son whose name tells the truth — ger, stranger. It is no accident that the Torah will later command Israel more than thirty times to protect the ger: "You shall love the stranger, for you were strangers in the land of Egypt." We lament the loss of this entire ethic of welcome in today's world. And notice: it all happened around the well. The well was already there. Before Moses arrived - before he had done anything right, and long after he had done something terribly wrong - the water was waiting. This is the heartbeat of our United Methodist way. John Wesley called it prevenient grace: the grace that goes before us. Before we repent, before we believe, before we even know God's name, God's love is already at work ahead of us, digging wells in the deserts of our lives. Moses thought he was a fugitive stumbling upon a random watering hole. In truth, grace had arrived before him; with a family, a vocation, and, on a nearby mountain, the God who says, "I have observed the misery of my people, and I have come down to deliver them." Two Loves, One Gospel Our second reading today, the letter to the Hebrews gathers this whole story into two luminous verses: "Let mutual love continue. Do not neglect to show hospitality to strangers, for by doing that some have entertained angels without knowing it." (Hebrews 13:1-2). The Greek translation is even better than the English here, because it names two different loves. Mutual love is philadelphia — the love of brothers and sisters. Anyone from Philly here? Did you know your city's name means the love of kinship? Philadelphia is the affection we give people who are already ours: family, friends, fellow members — the ones who look like us, pray like us, vote like us. That love matters. "Let it continue," Hebrews says. But then comes the harder word: philoxenia. Literally, love of the xenos — the stranger, the outsider, the one who shares nothing with you but a common humanity. Philadelphia loves the person already inside the circle; philoxenia widens the circle. Any club can manage philadelphia. Only the gospel produces philoxenia. And we know the opposite word all too well, because it is one of the few Greek words English never bothered to translate: xenophobia — fear of the stranger. We see it whenever an entire people is reduced to a threat: when immigrants are spoken of as terrorists and criminals rather than as mothers, fathers, and children of sacred worth; when a teenager sits in a church pew and learns to hide who they are, because the sanctuary feels less safe than the street; when a synagogue or a mosque must hire armed guards just to gather for prayer; when a job application is quietly set aside because the name at the top sounds too foreign. Xenophobia is the world's oldest sickness. It built Pharaoh's brickyards, and it is still building walls that separate children from their parents today. But friends, I have also seen philoxenia — and so have you. I have seen it in congregations that furnished apartments and stocked refrigerators for refugee families they had never met. I have seen it right here in this city, when buses of migrants arrived at Union Station with nothing, and churches and neighbors showed up with food, coats, and cots — before the cameras did. I have seen it in church basements turned into English classes and legal clinics, and at kitchen tables where someone simply said to the new family on the block, "Come, eat with us." Hospitality, Scripture insists, is not charity flowing downhill from host to guest. It is "entertaining angels without knowing it." It is the doorway through which God's love slips into our lives, often unannounced. Holy Meddling Now, this is the final Sunday of our series on the United Methodist way. Who are we? What defines us? What is our calling — as Christians, as United Methodists, as members of Foundry? I want to name something about Moses that we United Methodists have always claimed as our own: Moses meddles. Three times in one chapter he inserts himself into conflicts that were, strictly speaking, none of his business: an enslaved Hebrew, two quarreling kinsmen, seven harassed women at a well. He refuses to stay in his comfort zone. That holy meddling is our family trait. Our Social Principles declare of our public witness: "The United Methodist Church believes God's love for the world is an active and engaged love, a love seeking justice and liberty. We cannot just be observers." There is no private faith that hoards grace and calls it piety. As Desmond Tutu warned us: "If you are neutral in situations of injustice, you have chosen the side of the oppressor." Friends, this is who we are. We are the people who refuse to mind our own business when God's children are being driven out — from lunch counters to detention centers, from housing courts to hospital waiting rooms. We wrestle with Scripture, we wrestle with our assumptions, we wrestle with our faith and our calling — and like Moses, we stand up. Because we serve a Lord who said, "I was a stranger, and you welcomed me." From Gershom to Eliezer Church, watch what grace does with a meddler. Moses named his first son Gershom: "I have been a stranger in a strange land." But his second son he named Eliezer: "My God is my helper." Between those two names lies an entire conversion. The stranger became a host. The man who once sought water at a well became the one through whom God drew a whole people out of bondage, through mighty waters, into freedom. God still loves to do this. God takes our Gershom — our alienation, our wounds, our wandering — and rewrites it as Eliezer: my God is my helper. Helper: not in advancing my ambitions or protecting my own wealth, family, and safety, but in teaching me to love God and to love my neighbor as myself. People often mistake "with God, all things are possible" for a guarantee of personal fulfillment. No. God helps us toward something far greater: to serve higher purposes, to forgive and to love, to give and to build, to lay down our lives for friends who were once strangers. We can live out the radical, divine, universal love of God — because God is with us, and God helps us. The Invitation So here is my invitation: this week, don't leave the town of Philly just yet. It is good to stay connected to the love of kin — philadelphia. But intentionally seek out and practice philoxenia. Is there a newcomer in the pew near you, or new to your building, your office, your block? Don't wait for the welcome committee - go say hello, learn their name, and remember it. Does someone need prayer? Don't merely promise to pray for them; ask if you may pray with them, right there, for two holy minutes. Is a neighbor navigating a new language, a new diagnosis, a new grief? Set a table, the way Reuel did: "Invite them to break bread." Philadelphia is dinner with your sister; philoxenia is adding a chair for someone whose story you don't yet know. One helpful discipline for the coming week: each evening, ask yourself two questions. Who did I love today who already loves me? That's philadelphia — good, keep it up. And: Who did I welcome today who could give me nothing back? That's philoxenia — the stretch. If the second column stays empty for a few days, that's the invitation talking. And now, before we close, one more invitation, because sermons about wells should end at one. If today you are the one in the wilderness - if you walked in this morning feeling like a stranger in a strange land - hear the good news: the well is already here. Grace arrived before you did. Before you ever learn to love yourself, before you learn to love your neighbor as yourself, you are already loved by the God of living water…not because of anything you have done, but because of whose you are. If you doubt this grace, then as we sing our final hymn, I invite you: come. Come to this altar, and let us pray with you. You don't need the right words; Moses didn't have them either. Just come and stand by the well with us. And perhaps you came in this morning already full. Then I invite you to consider the many ways you can become a living well for others: a place where people come to know and experience the way of philoxenia, the love of the stranger. The name you have yet to forgive. The prayer you will offer on the spot. The table you will set for the weary. The grace you will give without asking anything in return. Whether you come forward or stand still, the invitation is the same: Come to the well, and then go and become one. Amen.

Spirit of God E1 — In 2017, we released a 3-episode series on the theme of the Holy Spirit. And now eight years later, we've decided there's still a lot more to reflect on and explore! The word we translate in English as “spirit” is ruakh in the Hebrew Bible and pneuma in the Greek New Testament. The word refers to God's personal presence, but it also often refers to wind, breath, and a human's mind. So how can this word refer to God's manifest presence and energy, but also created things? In this episode, Jon and Tim kick off a new expanded series on the Spirit of God. CHAPTERS The Frequency of Ruakh and Pneuma in the Bible (0:00-13:32) The Meaning of Ruakh (13:32-25:05) The Paradox of Wind and God's Spirit (25:05-40:39) Ruakh as a Mind or Idea (40:39-53:39) OFFICIAL EPISODE TRANSCRIPT View this episode's official transcript. REFERENCED RESOURCES Tim mentions the work of scholar Benjamin Kantor. Here is an introduction to his work: A Short Guide to the Pronunciation of New Testament Greek. Here is the original Holy Spirit podcast series and the original Holy Spirit video. Check out Tim's extensive collection of recommended books here. SHOW MUSIC "City Sunset ft. Marc Vanparla" by Lofi Sunday “But Hopeful ft. Maddox” by Lofi Sunday “The Kingdom” by Lofi Sunday, Marc Vanparla BibleProject theme song by TENTS SHOW CREDITS Production of today's episode is by Lindsey Ponder, producer, and Cooper Peltz, managing producer. Tyler Bailey and Aaron Olsen edited today's episode and provided the sound design and mix. JB Witty writes the show notes. Our host and creative director is Jon Collins, and our lead scholar is Tim Mackie. Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

Subscribe to get access to the full episode, the episode reading list, and all premium episodes! www.patreon.com/OrdinaryUnhappinessAbby, Patrick, and Dan continue tracking the reflections – and refractions – of the myth of Narcissus across Western history. From the songs of French troubadours to the tale of Chaucer's Wife of Bath to the poetry of Dante and the dialogues of Petrarch, they examine how Ovid's narrative of Narcissus and Echo grew into a powerful cultural template for dramatizing changing attitudes towards love, sexuality, gender, and more. By the same token, as Abby, Patrick, and Dan explore, the figure of Narcissus became a touchstone for other literary traditions, moral discourses, and theological traditions. Turning to key moments from the Hebrew Bible, the New Testament, and the Church Fathers, the three then sketch out how the question of narcissism also came to reflect longstanding cultural anxieties about vanity, “vainglory,” pleasure, embodiment, humility, pride, and the nature of selfhood.Have you noticed that Freud is back? Got questions about psychoanalysis? Or maybe you've traversed the fantasy and lived to tell the tale? Leave us a voicemail! (646) 450-0847  A podcast about psychoanalysis, politics, pop culture, and the ways we suffer now. New episodes on Saturdays. Find us online:  http://www.ordinaryunhappiness.com X: @UnhappinessPod Instagram: @OrdinaryUnhappiness Patreon: http://www.patreon.com/OrdinaryUnhappiness Theme song: Formal Chicken - Gnossienne No. 1 https://open.spotify.com/album/2MIIYnbyLqriV3vrpUTxxO Provided by Fruits Music

Welcome to Day 2906 of Wisdom-Trek, and thank you for joining me. Day 2906 – Theology Thursday – Prayer as Communion, Petition, and Covenant: From Ancient Near East to Modern Faith Wisdom-Trek Podcast Script - Day 2906 Welcome to Wisdom-Trek with Gramps!   I am Guthrie Chamberlain, and we are on Day 2906 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. Our current series of Theology Thursday lessons is written by theologian and teacher John Daniels. I have found that his lessons are short, easy to understand, doctrinally sound, and applicable to all who desire to learn more of God's Word. John's lessons can be found on his website   theologyinfive.com.   Today's lesson is titled PRAYER AS COMMUNION, PETITION, AND COVENANT: FROM THE ANCIENT NEAR EAST TO MODERN FAITH. In the religious systems of the ancient Near East, prayer was a vital function, though its framework was drastically different from what later developed in Israelite and Christian thought. Prayer was primarily a method of maintaining the cosmic order through appeasement and transaction. Gods in Mesopotamia, Canaan, and Egypt were seen as powerful but unpredictable, often requiring elaborate rituals, sacrifices, and formulas to grant favor or avert wrath. These cultures did not operate under a theology of relational covenant but rather through a pattern of reciprocity: offerings and words were meant to provoke a specific divine response. Babylonian prayer texts like the “Shurpu” and “Maqlu” series reflect a deep concern with curses, omens, and unseen transgressions. The supplicant might not even know which god was offended or what sin was committed. In such cases, prayers became generalized pleas for forgiveness from all deities. Egyptian prayers often took the form of hymns to the gods, extolling their attributes and requesting protection or intervention, especially concerning the afterlife. Canaanite prayer and sacrifice, while less preserved in textual form, mirrored these transactional patterns. Ultimately, prayer in the ANE was primarily about control, using proper language and rites to maintain divine favor and personal or national survival. The first segment is: The Distinctive Voice of Ancient Israel: Relational and Covenant-Based. The emergence of Israel as a people devoted to Yahweh introduced a significant break from the ANE paradigm. While early Israelite religion still bore some cultural similarities to its surroundings, the theology of Yahweh as a covenantal, relational deity revolutionized the nature of prayer. No longer was prayer simply a means of magical manipulation or guesswork. It became a medium through which a person engaged with a God who had revealed His name, His character, and His promises. The earliest biblical prayers, such as those found in Genesis, reflect this relational nature. Abraham argues with God over the fate of Sodom, appealing not to ritual but to God's justice. Moses intercedes for Israel after the golden calf incident, reminding Yahweh of His promises to Abraham, Isaac, and Jacob. These prayers do not treat Yahweh as distant or unknowable but rather as a God who can be reasoned with, challenged, and persuaded because of His own covenant loyalty. The Book of Psalms shows the breadth of human emotion brought before God: joy, fear, doubt, anger, and praise. Lament becomes a central form of worship, as seen in the cries of David or the national laments after Jerusalem's destruction. These are not sterile performances but passionate expressions of faith. Prayer becomes an act of courage, a wrestling with God, a protest against silence, and a clinging to hope when the world falls apart. The second segment is: From Temple to Synagogue: Formalization in Second Temple and Rabbinic Judaism. As the Hebrew Bible gave way to the practices of Second Temple Judaism, especially after the exile, prayer began to evolve in response to historical necessity. With the destruction of the First Temple and the loss of the sacrificial system, the Jewish people turned increasingly to prayer and study as their central forms of worship. What was once spontaneous became structured. What was once private became communal. During this period, daily prayer rhythms began to emerge. Fixed times of prayer, morning, afternoon, and evening, mirrored the times of temple sacrifice and were eventually institutionalized. The Amidah, or “Standing Prayer,” developed into a core liturgical centerpiece. It offered a framework of blessings praising God, requesting needs, and praying for national restoration. The Shema, a declaration of God's unity and Israel's devotion, became part of daily prayer and identity. After the destruction of the Second Temple in 70 CE, Rabbinic Judaism restructured prayer life around the synagogue. Prayer was no longer centered on the priesthood and sacrificial rites but on the Torah, communal liturgy, and ethical action. This shift preserved Jewish identity during centuries of diaspora. Though formalized, prayer retained its relational element. It became the heartbeat of Jewish life, binding communities together and anchoring them to God's enduring promises. The Third Segment is: Prayer Reimagined in Early Christianity: Access through Christ. The earliest Christians, being Jews themselves, inherited this rich tradition of covenantal and liturgical prayer. Yet their belief in Jesus as the risen Messiah transformed their approach to prayer in significant ways. Central to this transformation was the idea of direct access to God through Christ. Jesus's own prayers, such as the Lord's Prayer, serve as both instruction and theological statement. The address “Our Father” reflects unprecedented intimacy. It reaffirms the covenantal relationship while highlighting the nearness and care of God. The prayer also orients the believer toward God's will, God's kingdom, and daily dependence, not merely petition. The Apostle Paul builds on this foundation by portraying prayer as a Spirit-driven communion. Believers are said to cry out “Abba, Father” by the Spirit. Paul claims that even when words fail, the Spirit intercedes with groanings too deep for speech. This understanding of prayer shifts it away from set ritual toward a continual, personal interaction with the divine. In Christian theology, Jesus becomes the eternal High Priest, interceding on behalf of believers. This transforms the act of prayer from an attempt to reach an uncertain deity into an assurance of access to a loving Father through a faithful Son. Whether corporate or private, spontaneous or formal, prayer is understood as the believer's participation in the divine relationship secured by Christ. The Fourth Segment is: Boundaries and Prohibitions: When Prayer Becomes Misuse. While prayer is central to both testaments, not all prayer is accepted. The Bible gives several warnings about misguided or forbidden types of prayer. Chief among these is prayer to other gods. The First Commandment is clear: Israel was not to call on or serve any deity but Yahweh. This was not a cultural preference but a matter of covenant loyalty. Invoking Baal, Molech, or Asherah was not neutral. It was spiritual adultery. Another prohibited form was manipulative or theatrical prayer, often seen in paganism. The prophets of Baal on Mount Carmel danced and cut themselves, trying to compel their god to act. Elijah mocks this as futile. Jesus echoes this in the New Testament when He warns against “vain repetitions” and showy public displays. The goal of biblical prayer is not to impress people or mechanically control God. It is relational. Also forbidden were necromancy and communication with the dead, practices common in surrounding cultures. Deuteronomy 18 lists these among the detestable practices of the nations that Israel was not to imitate. Prayer was not to be blended with conjuring or attempts to access hidden knowledge through forbidden means. Later rabbinic tradition added safeguards to ensure prayer was done with the right heart. One was not to pray while intoxicated, or in moments of ritual impurity, or without focus. Christian writers like James and Peter also warn against praying from selfish motives or while harboring unresolved sin. The Fifth segment is: Rhythm and Repetition: Between Discipline and Pagan Imitation Repetitious or rhythmic prayer is sometimes misunderstood. Scripture does not forbid repetition outright, but it sharply distinguishes between reverent repetition and pagan-style incantations. Psalm 136 repeats the phrase “His steadfast love endures forever” 26 times as an act of worship, not manipulation. Many psalms and prayers use repetition as a poetic or liturgical feature, meant to reinforce covenant truths and lead the heart toward trust. The Shema and priestly blessing were repeated regularly in Jewish worship. Jesus's warning in Matthew 6 verse seven, “Do not heap up empty phrases as the Gentiles do,” targets the kind of mechanical babbling seen in magical or pagan rituals. It does not prohibit...

What if the most powerful religious leader in ancient Judah was the king's mother? Sister Heather Farrell walks us through 2 Chronicles and the queen mother whose name the record keeps even when it forgets everything else, and makes the case that the covenants have always traveled through the household and through family stories far messier than we'd like to admit.SHOW NOTES/TRANSCRIPTSEnglish: https://tinyurl.com/podcastOT230ENFrench: https://tinyurl.com/podcastOT230FRGerman: https://tinyurl.com/podcastOT230DEPortuguese: https://tinyurl.com/podcastOT230PTSpanish: https://tinyurl.com/podcastOT230ESYOUTUBE: https://youtu.be/00ytqfvXE48ALL EPISODES/SHOW NOTESfollowHIM website: https://www.followHIMpodcast.comFREE PDF DOWNLOADS OF followHIM QUOTE BOOKSNew Testament: https://tinyurl.com/PodcastNTBookOld Testament: https://tinyurl.com/PodcastOTBookBook of Mormon: https://tinyurl.com/PodcastBMBook WEEKLY NEWSLETTERhttps://tinyurl.com/followHIMnewsletter SOCIAL MEDIAInstagram: https://www.instagram.com/followHIMpodcastFacebook: https://www.facebook.com/followhimpodcastTIMECODE0:00 - Part 1 - Sister Heather Farrell1:15 Why would anyone love Chronicles?2:51 “Our eyes are upon thee”4:01 Bio6:40 Come, Follow Me Manual7:49 Chronicles 101: one book, not two (and its two obsessions)9:50 Hebrew Bible, Tanakh, and Torah10:55 The Chronicler as Mormon13:04 Egypt, Assyria, Babylon, Persia–4 ways to conquer a people16:28 The last verse in the Hebrew Bible is about the temple17:47 Dolly, Mary, and a messy line22:23 Why do Kings and Chronicles tell the same stories?24:24 Solomon built two houses26:36 The Nauvoo parallel28:13 God accepts the dedication31:03 The verse that became a song33:33 The second covenant35:43 Official religion vs. household religion38:30 Easter happens at home (why we need fridge magnets)40:40 Asa tears down the high places and groves43:18 Asherah and why she is NOT our Heavenly Mother46:35 Asa's prayer48:20 Worthiness to ask for a miracle50:38 Spiritual storehouses (like grain but better)53:03 The hard verse is descriptive not prescriptive55:21 Asa's mistake58:13 The gebirah–the King's mother1:00:13 Bathsheba and why Kings always names the mother1:02:39 Covenant power that transfers through a woman1:05:13 A dynasty that runs on worthiness, not just blood1:06:12 Jumping Jehoshaphat1:08:37 “There is yet one man … but I hate him”1:09:47 End of Part 1 – Sister Heather FarrellThanks to the followHIM team:Steve & Shannon Sorensen: Cofounder, Executive Producer, SponsorDavid & Verla Sorensen: SponsorsDr. Hank Smith: Co-hostJohn Bytheway: Co-hostDavid Perry: ProducerKyle Nelson: Marketing, SponsorLisa Spice: Client Relations, Editor, Show NotesWill Stoughton: Video EditorKrystal Roberts: Translation Team, English & French Transcripts, WebsiteAriel Cuadra: Spanish TranscriptsAmelia Kabwika: Portuguese TranscriptsHeather Barlow: Communications DirectorSydney Smith: Social Media, Graphic Design "Let Zion in Her Beauty Rise" by Marshall McDonaldhttps://www.marshallmcdonaldmusic.com

The 10 Commandments E17 —  We just finished exploring the 10 Commandments, or the 10 Words as they're called in the Bible. In community, we've sought God's wisdom in these 10 Words, first through Jon and Tim's conversations and then with your questions in the Q+R episode! And this communal reading approach also extends to how we make videos with our animation studio. The artists start with a blank slate, wrestle with ideas from the podcast recordings, and then formulate a plan for how to make it all come to life through animation. So what is their process? How do we move an idea from podcast to script to video? In this special behind-the-scenes episode, Jon talks with a few artists from our animation studio about making the 10 Commandments video series. CHAPTERS The Story Sprint With Bot and Everett (0:00-15:01) Visual Development and Storyboarding With Rose and Nyssa (15:01-26:58) Animation With Greg and Josh (26:58-40:44) Concluding Thoughts From the Artists (40:44-44:58) OFFICIAL EPISODE TRANSCRIPT View this episode's official transcript. REFERENCED RESOURCES Watch the 10 Commandments video series here. Find the 10 Commandments full collection of video, podcast, and written resources here. Everett compares the storytelling approach of this video series to our Sermon on the Mount video series. SHOW MUSIC “Solace” by Lofi Sunday feat. ahmo “Strolling Through The Park” by Lofi Sunday feat. Goodiegumdrops “The Commands” by Lofi Sunday feat. Oly.Lo BibleProject theme song by TENTS SHOW CREDITS Production of today's episode is by Lindsey Ponder, producer, and Cooper Peltz, managing producer. Tyler Bailey is our supervising engineer, who also edited today's episode and provided the sound design and mix. JB Witty is the creative producer for this episode, and he also wrote the show notes. Our host and creative director is Jon Collins. Special thanks to our guests from the animation studio: Bot Perez, Everett Patterson, Rose Mayer, Nyssa Oru, Greg Stewart, and Josh Espasandin. Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

There are some strange stories in the Old Testament. This summer we dig into them. Join us for B-Sides: Deeper Cuts from the Hebrew Bible.

In this episode, Mark Levin engages in a thought-provoking discussion with Yael Eckstein, the esteemed leader of the International Fellowship of Christians and Jews. As America celebrates the 250th anniversary of the Declaration of Independence, this episode delves into the profound historical ties that bind America and Israel. From the early days of the Pilgrims, who sought religious freedom, to the founding fathers who were deeply influenced by Jewish teachings, the episode highlights how Judeo-Christian values have shaped the very foundation of America. Yael points out that many of the Founding Fathers, including John Adams and Thomas Jefferson, were inspired by the Hebrew Bible, emphasizing the significant role that Jewish culture played in America's independence movement.The conversation also touches upon the current state of affairs, where demonstrations against both America and Israel are becoming increasingly common. Yael shares her experiences witnessing these protests firsthand, noting how the values that unite both nations are often under attack. Despite this, she emphasizes the resilience of the Israeli people and the strength of their bond with America.Moreover, the episode addresses the importance of education and historical literacy in understanding the relationship between these two nations. Yael argues that many young people today lack knowledge about the history of Israel and its connection to America, which is crucial for fostering a deeper appreciation of their shared values. The International Fellowship of Christians and Jews (IFCJ) is a non-profit organization that aims to promote understanding and cooperation between Christians and Jews, and to support Israel and the Jewish people. To learn more, go to: ⁠⁠https://www.ifcj.org/ Learn more about your ad choices. Visit podcastchoices.com/adchoices

Friendship, with a few exceptions, is the human relationship that has received the least theological attention over the centuries. Friendship, both in Greek and Roman philosophy, and in some theological writings, has been treated with suspicion. Steffan Mathias explores friendship in a positive light within the Bible, in theological tradition, and in the contemporary church. Steffan proposes friendship as a site of divine life, as something which can offer the church new avenues to think about community, discipleship, and human relationships. Revd Dr Steffan Mathias is Vicar of St Peter's Streatham, and an independent scholar focusing on Old Testament/Hebrew Bible, with a PhD from King's College London focusing on afterlife and memorialisation in the Old Testament. He is an external tutor at the College of the Resurrection, Mirfield, and St Augustine's College of Theology in the South East. His PhD was published as Paternity, Progeny, and Perpetuation Creating Lives after Death in the Hebrew Bible in 2020.

We don't just want people in our lives, we ache for the ones who know us fully and stay anyway. This week we sit with the longing for connection that goes beyond convenience or proximity, and ask what it might mean to stop settling for less than we were made for.   LINKS: Keepers of the Fire |  Connect  |  YouTube  |  Coming Up TRANSCRIPT: Relationships: What we reach for in each other Before we get into anything else— before really introducing this conversation series or today's particular theme— I want you to pull something out of your Sunday Papers. It's called a Daily Examen. If that word's new to you, here's the short version: it's an old prayer practice— centuries old, actually— where instead of asking God to fix your day or explain your life, you just look back over it. Slowly, and gently. You notice what moved you. What you're grateful for. What quietly grew you. And you ask, at the end, what all of that might be inviting you into next. Super simple prayer practice that requires no performance or right answers. Just noticing. We made our own version of it for this series— for the next six weeks we're calling Keepers of the Fire— and instead of just talking about it, I want us to actually do it. Right now. Together. So take a minute. Look at the front side. Grab a pen, or just sit with it in your head. Let yourself notice what you're actually grateful for. Then, let yourself notice what's brought you joy, energy, a sense of coming alive lately. Don't rush to explain any of it or fix it or figure out what it means or anything like that. Just let yourself want deep, big things. Let yourself ache a little. I'm going to give you a little time here to think about it, and then write or draw in the boxes on your page. However that landed for you, however much or little showed up, that's okay. That's the practice. Now, flip it over. The back side is a second copy, identical to the one you just did, because this isn't a one-time thing. Take it home. Do it again tomorrow, or Tuesday, or whenever you can steal five or ten quiet minutes this week. The fire you just noticed doesn't go out when you leave this room. And underneath all of that noticing is a question we're going to be living with together for six weeks— a fire most of us have learned to keep quiet in any number of ways. So before I tell you what this series is about, I wanted you to spend a little time with your own fire first. When you're ready— when you've done a little dreaming, a little longing, a little honest noticing— we'll talk about where we're headed. Starting with the first thing that fire always wants: relationship. SECTION 1: A turn in the road For the last many weeks we've been in The Book of Forgiving, looking back from where we stand, at real hurts, real wounds, charting a kind of path forward that can only be achieved through forgiving. That was important work, and I hope it did something for you. Today, we're turning around. We're going to spend the next six weeks not looking back, but looking forward. Standing where we are and trusting a gut feeling. A sacred impulse. A fire in the belly that says: things can be better than this. That feeling has a lot of names. For the next six weeks, let's call it The Ache. What is The Ache? The Ache is that restless, reaching, yearny feeling. The sense that the world could be different. That you could be different. That there's more available — in your relationships, your life, your world — than what you're currently experiencing. Kids feel it when they want a best friend who really gets them. Adults feel it when a conversation goes surprisingly deep and they think, “why don't I have more of this?” We all feel it when we watch the news and think: it doesn't have to be this way. [I felt it this weekend as I thought about 250 years of the American experiment, and remembered that there's a reality behind all the mythologies that deserves attention as we work to continue collectively rejecting tyranny.] The Ache is not ingratitude. It is not greed. It is not naivete. It's is one of the most human things about you. And we've been told (in a hundred quiet ways) to tamp it down. Name the voices: be realistic, be grateful, stop wanting so much, just be content.  I want to make a case today that the fire in your belly is WORTH PROTECTING. That the world needs more people willing to tend it, not EXTINGUISH it. Across the next six weeks, we'll look at six of the MANY MANY ways the fire burns: relationships, purpose, play, belonging, peace, safety. This week: relationships. SECTION 2: The ache for relationship One of the clearest places The Ache shows up is in our longing for real relationship. Not just people in our lives, but people who know us. Fully. (And stay anyway.) We want to be chosen. We want to be seen. We want to be the person someone calls first— when something wonderful happens, or when everything falls apart. The cultural counter-message: that needing people this deeply is weakness. That you should be more self-sufficient. That wanting to be truly known is somehow greedy or unrealistic or too dreamy. And so we settle. We keep things surface-level because it's safer. We stay busy so we don't have to feel the ache. We tell ourselves we're fine. But we're not always fine. And the ache doesn't go away just because we ignore it. SECTION 3: Ruth and Naomi There's a story in the Hebrew Bible, what the Christian church calls the “Old Testament,” that provides a really beautiful example of the kind of Ache we're talking about today: Relationships. What we're reaching for in each other. The story opens in a time of famine in Bethlehem. A man named Elimelech leaves with his wife Naomi and their two sons and relocates to Moab, a foreign land, to survive. While there, Elimelech dies, leaving Naomi a widow. Her two sons marry Moabite women— Orpah and Ruth (a totally different people and culture) and the family lives there for about a decade. Then tragedy strikes again: both sons die, leaving Naomi without a husband, without sons, and now without any male protector or provider in a patriarchal world where that mattered enormously for survival. Naomi decides to return home to Bethlehem, having heard that the famine there has ended. She sets out with her two daughters-in-law, but partway on the road, she stops and tells them to turn back— to go home to their own mothers, remarry, and rebuild their lives in Moab, among their own people and gods. She has nothing left to offer them: no more sons for them to marry, no security, no future she can guarantee. It's an act of real love and release; she'd rather send them toward safety than let loyalty to her strand them in poverty and grief. Orpah, after weeping, kisses Naomi goodbye and turns back. It's a reasonable choice… she's doing what Naomi herself told her to do. But Ruth stays. Naomi urges her one more time: "Look, your sister-in-law has gone back to her people and her gods. Go with her." That's the moment right before Ruth's famous response… a choice to cling to Naomi rather than to safety, homeland, or even her own religious identity, setting up one of the most quoted declarations of loyalty and love in scripture. Here's what Ruth says: "Wherever you go, I will go; and wherever you stay, I will stay. Your people will be my people, and your God will be my God. Where you die, I will die, and there I will be buried." This isn't obligation. Ruth has every socially acceptable reason to walk away, and she doesn't. What's driving her isn't duty. It's something deeper. A pull toward this person. A refusal to let the connection go. They've gone through life together, and they know each other intimately. She's not goin' anywhere. This is The Ache in action. Ancient, sacred, and completely recognizable.  The longing to belong to someone (and for someone to belong to you) is not a modern anxiety. It is written all the way through humanity's OLDEST STORIES. Because it is woven all the way through what it means to be human. Why it's harder than it should be Any fans of Mel Robbins in th room? Mel Robbins' "Let Them Theory" is a psychological framework about releasing the need to control others and radically accepting who they are. It asserts that instead of wasting energy on what you cannot control, you should "let them" show you who they are, and then "let me" dictate your own boundaries and reactions. Most adult friendships don't drift because of betrayal or neglect. They drift because one of three things falls away: PROXIMITY, TIMING, or ENERGY. Proximity — you used to see each other constantly. School, the neighborhood, the same building. Now life has scattered everyone. Timing — you're in different life chapters. Different demands, different rhythms. Even when the love is there, the overlap isn't. Energy — that click, that chemistry. You either have it with someone or you don't, and you can't manufacture it. Kids in the room, you know that when you're in places like school, the conditions for friendship are pretty much built in, in place like school. You're with people. You're with people your age, sharing an experience. And there's some unstructured time to find out who the really good playmates are with you... Adults have to be intentional about all three: who we're near, how our lives overlap, and whether we have chemistry. And most of us were never taught how. This is one of the reasons “third spaces” matter so much. Not home, not work— a hosted space like this. A community where proximity is built in, where people are at similar enough life moments to find timing, and where you have enough unstructured, low-stakes time to find out if the energy is there. This community exists, in part, for this. Not just to hear a message— but to be a place where The Ache for real relationship gets to be named (not just to a staff person but to one another across time) and not squished. The fire and what blocks it So what gets in the way? What keeps us from letting people fully in? Maybe it's a time you were vulnerable and it didn't go well. Maybe it's the belief that you're too much— or not enough. Maybe it's just the pace of life that keeps everything moving too fast for depth to form. Maybe it's pride. Maybe it's fear (it's always fear for me). Maybe it's just not knowing how. I want to invite you to sit with one question for a moment silently, and then with a neighbor: "What's one thing that gets in the way of your own yearning for deep relationships?" Whatever came up for you — that's what we're going to do something with today. The fire outside In a few minutes, we're going to invite you to do something simple. Write down (or draw) whatever barrier came to mind. The thing that stands between you and the kind of connection you actually ache for. And then on our way out, we're going to take those outside, and tend an actual fire together. And offer those barriers to the fire itself, as a symbolic act of saying: I don't want this to have as much power over me as it has. Because the world needs more people willing to stay a little naive. A little unrealistic. A little stubbornly convinced that deep connection is possible… and worth reaching for. The cynics will call it wishful thinking. We're going to call it keeping the fire. Welcome to Keepers of the Fire.

Is atonement for sin possible without blood — or is that just a Christian idea imposed on the Hebrew Bible? Dr. Michael Brown digs into the original Hebrew to test every text that seems to offer atonement through prayer, incense, flour, or good deeds. You'll walk through word-by-word Hebrew analysis, rabbinic commentary, and a personal testimony that shows what's really at stake in the answer.  ~~~FRONTL|NE Newsletter: https://thelineoffire.org/newsletterDonate: https://thelineoffire.org/donate-one-timeX: https://twitter.com/DrMichaelLBrownYouTube: https://www.youtube.com/@LFTVInstagram: https://www.instagram.com/drmichaelbrownFacebook: https://www.facebook.com/ASKDrBrownWebsite: https://thelineoffire.orgRadio Broadcast from The Line of Fire Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

There are some strange stories in the Old Testament. This summer we dig into them. Join us for B-Sides: Deeper Cuts from the Hebrew Bible.

Welcome to Day 2896 of Wisdom-Trek, and thank you for joining me. This is Guthrie Chamberlain, Your Guide to Wisdom – Theology Thursday – Released from Sheol, Reembodied in Glory: A Revolutionary Promise in the Ancient Near East. Wisdom-Trek Podcast Script - Day 2896 Welcome to Wisdom-Trek with Gramps!   I am Guthrie Chamberlain, and we are on Day 2896 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. Our current series of Theology Thursday lessons is written by theologian and teacher John Daniels. I have found that his lessons are short, easy to understand, doctrinally sound, and applicable to all who desire to learn more of God's Word. John's lessons can be found on his website   theologyinfive.com.   Today's lesson is titled Released from Sheol, Reembodied in Glory: A Revolutionary Promise in the Ancient Near East. The promise of resurrection and glorified embodiment is so central to Judaism and Christianity that it's easy to overlook how unprecedented the concept was in the world of the Ancient Near East (ANE). In a cultural landscape dominated by bleak afterlife expectations, the biblical vision of a redeemed, reembodied existence shattered prevailing norms. The idea that humans might not only escape the grip of death but rise again in everlasting glory was nothing short of revolutionary. The first segment is: Death in the Ancient Near East: A Realm of Shadows. In the cosmologies of Mesopotamia, Canaan, and Egypt, the afterlife was not a place of joy or fulfillment. It was a necessary descent into Sheol, Irkalla, or the Egyptian Duat, a dim and dusty realm where all the dead, good or evil, shared the same fate. This was a land of no return, where the dead were stripped of vitality, feasted on dust, and faded into obscurity. In Mesopotamian myth, even kings and gods wept over this fate, and no one, not even the mighty, escaped. These views were not born out of nihilism but reflected a spiritual realism shared across the ancient world. Sheol and its counterparts like Irkalla and Duat were not metaphors. They were real destinations in the cosmology of the time, dreaded places where the dead existed as weakened, diminished shades. Life was fragile. Disease, war, and disaster struck without warning. The best a person could hope for was to retain a name among the living. Immortality was not life eternal, but legacy. The gods might live forever, but humans were destined for the shadowlands. The second segment is: Sheol in the Hebrew Bible: A Shared Inheritance. Early Hebrew thought shared many features with this ANE worldview. Sheol, as depicted in much of the Old Testament, was not a place of torment or reward but of silence and forgetfulness. Job lamented that the grave was a place where both the righteous and the wicked went. Psalmists cried out to God, not wanting to descend to Sheol where praise was no longer heard. What made Sheol especially terrifying was the possibility of not just existing in a diminished state, but being utterly destroyed. In the worldview of Israel and its neighbors, some spirits in Sheol could be devoured, consumed by greater powers such as the Rephaim or forgotten entirely. To be erased from memory was to lose all identity and hope. The dead could descend further into oblivion, where no legacy or relationship with the living or with God remained. In this view, Sheol was not a passive waiting area. It was a realm where final annihilation remained a threat. The third segment is: The Bosom of Abraham: Covenant Protection in the Realm of the Dead. Amid this grim expectation, later Jewish tradition introduced a dramatic contrast. The righteous were not abandoned to dissolution. Instead, they were gathered into what became known as the Bosom of Abraham. Far from being a metaphor, this designation marked out a region of Sheol reserved for those who belonged to the covenant. As seen in Luke 16, the faithful were carried by angels to a place of comfort and remembrance, not terror and erasure. This was not yet heaven, but it was a protected state. While others faded into silence or were at risk of destruction, those in the Bosom of Abraham were remembered, preserved, and awaited resurrection. It was a place of being known by God, a key distinction from the rest of the underworld. Even in Sheol, Yahweh made a distinction between those who were His and those who were not. This growing expectation set the stage for a greater hope, one not just of preservation, but of reversal. The fourth segment is: The Breakthrough: Resurrection and Embodied Hope. The first major crack in the prevailing view comes in Isaiah and Daniel, where we find explicit references to bodily resurrection: “Your dead shall live; their bodies shall rise.” These declarations were not metaphors. They were bold theological claims, ones that challenged the despair of the ancient world. No longer was Sheol the final destination. A day was coming when the faithful would be raised, not as disembodied spirits, but as reembodied beings, fully restored and transformed. The language hints at glory, justice, and joy, completely alien to the sorrowful tones of ANE afterlife texts. This was a radical theological move. The idea that the righteous would be bodily raised by Yahweh set Israel apart. The divine council rebelled, humanity fell, but God promised not just deliverance, but a glorified future beyond death. The concept did not develop in isolation. It was forged in contrast to the hopeless tomb-worlds of Israel's neighbors. The fifth segment is: Christianity: From Seed to Splendor. Christianity, rooted in Judaism, took this concept and revealed its full flowering. The Jewish hope of resurrection was never mere metaphor. It was a literal expectation of bodily restoration, rooted in prophetic texts like Daniel and Isaiah and affirmed in Second Temple writings, including the martyrdom accounts in 2 Maccabees. Christ's resurrection was not symbolic. It was the historic and physical defeat of death itself. For Paul, this event was not only proof of life after death, but the firstfruits of what all the faithful would experience. Christ's glorified body was a tangible preview of the embodied glory awaiting those who belong to Him. Whereas pagan religions occasionally flirted with ideas of apotheosis or immortality for heroes or emperors, the Christian claim was far more subversive. Every faithful believer, slave or free, male or female, Jew or Gentile, was destined to rise again in glorified embodiment. This was not mythic metaphor. It was cosmic revolution. The sixth segment is: Resurrection vs. Reincarnation or Spirit Survival Importantly, this vision differed from reincarnation, where the self dissolves or returns in new form, and from spirit survival, where a ghost or shade lingers. The biblical model insists on the restoration of the person, not merely their essence. The soul is not freed from the body. It is reunited with a perfected one. This was revolutionary not just in theology, but in anthropology. The human body mattered. The material world was not evil or illusory, as many surrounding philosophies taught. It was made good and would be remade. In Conclusion. In a world where death was final, where the grave was silent, and where the gods offered no escape, the biblical vision of resurrection was not merely hopeful. It was defiant. It redefined justice, identity, and destiny. No longer would the dead sleep forever. No longer would dust be the final word. From the ashes of Sheol, the faithful would rise, not as ghosts, but as glorified, embodied, eternal beings in communion with their Creator. To explore this subject further, please consider these Discussion Questions. How did Ancient Near Eastern views of the afterlife shape the early Israelite understanding of Sheol, and in what ways did Israel's theology begin to diverge? What does Yahweh's power over Sheol, as depicted in the Hebrew Bible, reveal about His nature compared to the gods of neighboring cultures? Why was the concept of bodily resurrection considered radical in the context of ANE beliefs about death and the afterlife? How does the promise of reembodiment challenge modern views that separate spiritual salvation from the physical world? In what ways does the Christian claim of universal resurrection and glorified embodiment subvert ancient notions of divine privilege and human limitation? Join us next Theology Thursday to learn Released from Sheol, Reembodied in Glory:...

What if you've been reading the Old Testament your whole life and missed the most important name on every page? Dr. Don Parry opens the Hebrew Bible with a scholar's precision and a testimony revealing how Elisha's miracles, his very name, and 6,800 attestations of Jehovah converge into one stunning, Christ-centered portrait of a God who never stops showing up.SHOW NOTES/TRANSCRIPTSEnglish: https://tinyurl.com/podcastOT228ENFrench: https://tinyurl.com/podcastOT228FRGerman: https://tinyurl.com/podcastOT228DEPortuguese: https://tinyurl.com/podcastOT228PTSpanish: https://tinyurl.com/podcastOT228ESYOUTUBE: https://youtu.be/s7MPgm2gLooFREE PDF DOWNLOADS OF followHIM QUOTE BOOKSNew Testament: https://tinyurl.com/PodcastNTBookOld Testament: https://tinyurl.com/PodcastOTBookBook of Mormon: https://tinyurl.com/PodcastBMBook WEEKLY NEWSLETTERhttps://tinyurl.com/followHIMnewsletter SOCIAL MEDIAInstagram: https://www.instagram.com/followHIMpodcastFacebook: https://www.facebook.com/followhimpodcastTIMECODE0:00 - Part 1 - Dr. Don Parry5:27 Bio 8:01 Elisha's name “My God is salvation”15:41 The prophetic mantle: Elijah to Elisha19:58 Elisha as a type of Jesus Christ and chariots of fire24:48 Chariot mysticism, temples, returning to God's presence30:36 Restoration-era chariot visions–Joseph Smith and angels36:04 Old Testament metaphors in Restoration scripture40:04 Elisha heals the waters at Jericho46:09 The mocking young men and she-bears55:06 Don't mock the Lord's anointed1:00:10 Jehoshaphat, Moab, and seeking God through a prophet1:04:23 Music invites revelation, and Elisha calls for a minstrel1:09:29 Water miracle without rain1:10:45 End of Part 1 - Dr. Don ParryThanks to the followHIM team:Steve & Shannon Sorensen: Cofounder, Executive Producer, SponsorDavid & Verla Sorensen: SponsorsDr. Hank Smith: Co-hostJohn Bytheway: Co-hostDavid Perry: ProducerKyle Nelson: Marketing, SponsorLisa Spice: Client Relations, Editor, Show NotesWill Stoughton: Video EditorKrystal Roberts: Translation Team, English & French Transcripts, WebsiteAriel Cuadra: Spanish TranscriptsAmelia Kabwika: Portuguese TranscriptsHeather Barlow: Communications DirectorSydney Smith: Social Media, Graphic Design "Let Zion in Her Beauty Rise" by Marshall McDonaldhttps://www.marshallmcdonaldmusic.com

The 10 Commandments Hyperlink Episode (E15) — Sometimes at the close of a series, we'll dig through the podcast archives to find clips that discuss similar ideas from a different perspective. In this 10 Commandments series, we explored how trusting in God's wisdom leads to true life and flourishing, while building lives on our own terms often leads to pain. So in this hyperlink episode, we'll listen to three clips that explore this theme further. First, Jon and Tim break down the literary structure of the stories surrounding the 10 Commandments, which highlight humanity's reluctance to wait on God's commands. Second, Jon, Tim, and former BibleProject scholar Carissa Quinn look at how the golden calf story in Exodus 32 relates to the 10 Commandments. And finally, Jon, Tim, and Carissa discuss how all of the Bible's poems, narratives, laws, and letters are wisdom for us. CHAPTERS The Literary Structure of Exodus 19-24 (0:00-11:32) Obeying God on Our Terms (11:32-31:10) Commandments in a Modern Context (31:10-47:10) REFERENCED RESOURCES Find the 10 Commandments full collection of resources here. Clip 1 is from “Testing at Mount Sinai,” episode 6 in our 2022 series, Exodus Scroll. Clip 2 is from “A God of Our Own Making,” episode 2 in our 2020 series, Character of God. Tim reads quotes from both the Talmud (sometimes referred to as the Babylonian Talmud) and Midrash Exodus Rabbah in the discussion about the golden calf of Exodus 32. Clip 3 is from “Wisdom for Life's Complexity,” episode 8 in our 2021 series, The Paradigm. Find the 10 Commandments full collection of video, podcast, and written resources here. Check out Tim's extensive collection of recommended books here. SHOW MUSIC “The Shepherd” by Lofi Sunday feat. Marc Vanparla “Just Truth” by Lofi Sunday feat. Yoni Charis BibleProject theme song by TENTS  SHOW CREDITS Production of today's episode is by Lindsey Ponder, producer, and Cooper Peltz, managing producer. Tyler Bailey and Aaron Olsen edited today's episode and provided the sound design and mix. JB Witty writes the show notes. Our host for today is Michelle Jones. Our creative director is Jon Collins, and our lead scholar is Tim Mackie. Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

The Bible didn't drop out of the sky. It was written by real people, in real places, surrounded by some of the most powerful civilizations the ancient world ever produced. Egypt. Babylon. Assyria. Their literature, their laws, their prayers, their creation stories. All of it was in the air when the authors of the Hebrew Bible sat down to write. And they weren't ignoring it.Dr. Christopher Hays is the D. Wilson Moore Professor of Old Testament and Ancient Near Eastern Studies at Fuller Theological Seminary. He holds a PhD from Emory, an MA in Egyptology from UCLA, reads six ancient languages, and is the author of Hidden Riches, the leading textbook on comparative study between the Old Testament and the Ancient Near East. In this conversation, he walks us through what happens when you place the Bible side by side with the texts of Israel's neighbors. From Mesopotamian prayers that sound like the Psalms to Egyptian wisdom literature that mirrors Proverbs to Assyrian propaganda that Isaiah turned on its head, this episode will reshape how you understand the origins of Scripture.In this episode you will learn:- Why the Old Testament is an Ancient Near Eastern text and what that means for how we read it- How Mesopotamian prayers called Dinger Shah Dibba incantations parallel the language of the Psalms- What the Enuma Elish and the Memphite Theology reveal about what Genesis 1 is actually doing- Why Egyptian influence on the Bible has been massively overlooked and what it teaches us- The striking connection between the Instruction of Amenemope and the book of Proverbs- How the Code of Hammurabi and ANE treaty forms reshape our understanding of the Mosaic Covenant- Why God functioning as the lawgiver in the Torah is a radical departure from ANE norms- How Isaiah used Assyrian imperial propaganda against the empire itself- Why Isaiah 24 through 27 is not apocalyptic and what it actually describes- How new archaeological evidence ties Isaiah 24-27 to the fall of the Neo-Assyrian Empire under Josiah- What it means that Scripture "breathes in" the surrounding culture and "breathes it back out" in a new formGet Dr Hayes Book:Hidden Riches: A Sourcebook for the Comparative Study of the Hebrew Bible and the Ancient Near East- https://a.co/d/0cBF0ZNK Fuller Faculty Page: https://fuller.edu/faculty/christopher-hays/Stay Connected with Dig InWebsite: https://johnnyova.comSubscribe on Youtube: https://www.youtube.com/@thejohnnyovaGet Johnny's latest book- The Revelation Reset: https://www.amazon.com/dp/B0DSHTP16Q

There are some strange stories in the Old Testament. This summer we dig into them. Join us for B-Sides: Deeper Cuts from the Hebrew Bible.

In this session, we cover the readings appointed in the Revised Common Lectionary for the Sixth Sunday after Pentecost (Proper 9), Year A, falling on July 5, 2026.Of course, you may be in search of something “patriotic” to say with the Independence Day celebration (aka, July 4) in America. That's not really our bag here at the Lectionary Lab, but I'll see if I can't whip up a little something for the Thursday Sermon (on Wednesday) — which I will send out this week on Tuesday for the holiday!This Sunday turns a corner. Last week closed the four-week Matthew 10 sending discourse with the small image of a cup of cold water. This week, the Gospel offers what may be the most beloved invitation in all of Scripture: come to me, all you who are weary and are carrying heavy burdens, and I will give you rest. After weeks of being called, sent, warned, and welcomed, the same Jesus turns to his disciples and says: come.The Old Testament tracks both lead toward that Gospel, but they get there along very different roads. Track One brings us a tender story from Genesis — the long account of Abraham's servant finding Rebekah — paired with either Psalm 45's royal wedding song or Song of Solomon's love poem. (The lectionary offers the two as alternatives, and this guide treats both fully.) Track Two brings us Zechariah's vision of a humble king coming on a donkey rather than a war horse, paired with Psalm 145's sweeping celebration of God's compassion for all. The Epistle moves into Romans 7 — Paul's honest, piercing description of the war between intention and action.A small but real continuity is worth noticing as you prepare. Rebekah's first kindness in Genesis 24, in the verses just before our reading, was to draw water for a thirsty servant — and then for his camels. That echo of last week's cup of cold water is the lectionary doing some quiet preaching on its own. For preachers following a sermon series, this Sunday opens a new arc; the Matthew 10 cycle is complete, and Matthew 11 begins a new movement that will carry into the parables in the weeks ahead.A small but real continuity is worth noticing as you prepare. Rebekah's first kindness in Genesis 24, in the verses just before our reading, was to draw water for a thirsty servant — and then for his camels. That echo of last week's cup of cold water is the lectionary doing some quiet preaching on its own.The ReadingsGenesis 24:34–38, 42–49, 58–67First Reading (Track One) — The Finding of RebekahSummaryThis is selected portions of the longest chapter in Genesis. After Sarah's death, Abraham sends his trusted servant back to his homeland to find a wife for Isaac. The selected verses give us three moments: the servant explaining his mission to Rebekah's family, his retelling of the prayer he had silently prayed at the well and how Rebekah had appeared at exactly the right moment, and the close of the story — Rebekah's choice to go, her family's blessing, her journey to Canaan, and the meeting with Isaac in the field. Isaac, the text tells us, brings her into the tent that had been his mother's, and is comforted after his mother's death.Photo by james ballard on UnsplashKey Ideas for Preaching* Rebekah's first kindness, in the verses just before our reading, was to draw water for the servant — and then to draw water for his ten thirsty camels. After last week's cup of cold water, the echo is hard to miss. What does it mean for your congregation that a story this important to the family of Israel begins with the small kindness of a young woman drawing water for thirsty strangers?* When the servant prayed, he says, his prayer was answered before he had finished speaking. The text holds together strong human action and quiet divine arrangement, neither one swallowing the other. Where does your congregation tend to imagine that God's providence and human kindness compete, and how might this text suggest they work together?* Rebekah's “I will go” is one of the clearest moments of agency for a woman in Genesis. She is asked, and she chooses. What does it look like to honor the women in your congregation by reading this story with careful attention to her voice, not just to the men around her?* The story closes with Isaac being comforted after the death of his mother. He has barely spoken since the binding two chapters ago — and now, quietly, the text tells us he is starting to heal. How might your sermon let your people feel that healing often happens slowly, in ordinary ways, after the wounds we cannot easily name?Significant Cautions* The story has often been used to bless arranged marriages or to model dating advice. The text is doing something much larger; do not flatten it into a prescription for modern relationships.* The servant's prayer at the well has sometimes been read as a model for laying out tests to see if God will give the right sign. That is a small and anxious use of a story that is mostly about quiet divine arrangement, not negotiated tests.* Sarah, who dies just before this story, was wronged in this family in ways the text does not resolve. Be honest that the comfort Isaac receives at the end of the chapter does not erase the harder family history that has come before.Psalm 45:10–17The Psalm (Track One, primary option) — A Royal Wedding SongSummaryA wedding song — one of the few psalms not addressed to God but to a king and his bride. The selected verses focus on the bride. She is counseled to leave her own people and join her husband. She is described in glorious clothing, accompanied by joyful companions, and brought with celebration into the king's palace. The psalm closes with a promise that her sons will be princes in all the earth.Key Ideas for Preaching* The psalm describes a celebration — joy at a wedding, glad procession, glorious clothing. After several weeks of demanding texts, what would it look like to let your congregation feel the goodness of celebration as a faithful response to God?* The Christian tradition has often read this psalm allegorically as the marriage of Christ and the church. There is real poetic richness in that reading. How might it shape your sermon to let the psalm be both a wedding song and an image of the love that holds the church?Significant Cautions* “Forget your people and your father's house” has been a difficult line throughout the psalm's history. In its original setting, it describes a foreign princess marrying into Israel — a major dislocation. Modern readers are right to feel the strangeness of the line. Do not preach it in a way that suggests God ever asks anyone to simply forget where they come from.* The psalm focuses almost entirely on the bride's appearance and her function as the producer of royal sons. That is one voice within Scripture, not the whole of what Scripture says about women. Be careful with how you handle the imagery in a contemporary congregation.Song of Solomon 2:8–13The Psalm (Track One, alternative option) — Arise, My LoveSummaryAn alternative reading to Psalm 45. The Beloved's voice rings out across the hills: “the voice of my beloved! Look, he comes, leaping upon the mountains, bounding over the hills.” The lover calls the Beloved to come away. Winter is over. The flowers appear. The fig tree puts forth its early fruit. Arise, my love, my fair one, and come away.Key Ideas for Preaching* The book of Song of Solomon, surprisingly to many in the pews, is in the Bible — and most of what it celebrates is human, embodied love. What does it do for your congregation to hear that the Scriptures have room for an unabashed celebration of human longing?* The image of winter ending and the world flowering again has been used by faithful readers across generations as a picture of God's renewing work. How might your sermon let the text speak both as a love poem and as a picture of what God's love does to a frozen heart?Significant Cautions* The text has, for most of its history in the church, been allegorized into a song about Christ and the church or God and the soul. That tradition is rich. But it has sometimes been used to apologize for the book's frankly erotic content. The text was given to us as it is. Be careful not to scrub it for modern propriety.* Be careful, on the other hand, not to use this text to baptize any contemporary picture of romance. The poem describes mutual longing, mutual delight, and the breaking of seasons; it is not a manual for human relationships and should not be flattened into one.Zechariah 9:9–12First Reading (Track Two) — The Humble KingSummaryA vision of a king coming to Jerusalem — but not the kind of king the people are expecting. He is humble and righteous, victorious yet riding on a donkey rather than a war horse. When he comes, he will cut off the chariot from Ephraim and the war horse from Jerusalem. The bow of battle will be broken. He will command peace to the nations, and his rule will reach from sea to sea. The reading closes with a word to the “prisoners of hope” — return to your stronghold, double restoration is on the way.Key Ideas for Preaching* The king Zechariah envisions is humble — he comes riding a donkey rather than a war horse. Power that does not look like power. This is the picture the Gospels will pick up at the entry to Jerusalem, and it is the picture Jesus offers of himself in today's Gospel as “gentle and humble in heart.” What does it mean for your congregation to follow this kind of king in a world that still measures power by chariots?* The peace this king brings includes cutting off the implements of war. Not making them better; getting rid of them. Where in your congregation has the language of peace been allowed to coexist with the quiet building up of weapons of one kind or another?* “Prisoners of hope” is one of the strangest and most beautiful phrases in the prophets. The people of God are imagined as captives — but captives of hope, not despair. What might it mean to your people to hear themselves named that way?Significant Cautions* This text is most often heard on Palm Sunday, when it gets read as a prediction of Jesus' entry to Jerusalem. Hearing it now, outside that context, gives a preacher a chance to let it speak first in its own voice. Be careful not to rush it toward Christ in a way that strips it of its own original power.* “Peace to the nations” has sometimes been used to bless military adventures branded as bringing peace. The text says the opposite. The peace comes from disarmament, not from victory.Psalm 145:8–14The Psalm (Track Two) — Good to AllSummaryA great hymn of praise to God's goodness. The Lord is gracious and merciful, slow to anger, abounding in steadfast love. God is good to all, and God's compassion is over all that God has made. All God's works give thanks; the faithful bless God. God's kingdom is everlasting. The Lord upholds those who are falling and raises up those who are bowed down.Key Ideas for Preaching* “The Lord is good to all, and his compassion is over all that he has made.” That is a remarkably wide claim. Not good to the worthy. Good to all. Where has your congregation accepted, without thinking, the idea that some are inside God's compassion and some are not?* The psalm is full of universal language — all, every, all that he has made. This is one of the cosmic visions of God's reach in the Hebrew Bible. How might your sermon let your congregation feel the size of that reach?* “The Lord upholds all who are falling, and raises up all who are bowed down.” This pairs beautifully with the Gospel's invitation to come to Christ and find rest. What does it look like to preach to those who are falling — gently, without shame?Significant Cautions* “Slow to anger” can be heard bitterly by people who have been crying out for justice for a long time. Do not preach this verse without making room for that experience.* “Upholds all who are falling” can land cruelly on those whose loved ones did, in fact, fall and not get caught. Be careful with this verse near grief.Romans 7:15–25aThe Epistle — The War WithinSummaryOne of the most psychologically piercing passages in the New Testament. Paul describes the experience of doing what he does not want and not doing what he wants. “I do not understand my own actions. For I do not do what I want, but I do the very thing I hate.” He finds, he says, a kind of law at work in him — that when he wants to do good, evil is right there. He delights in God's law in his inmost self, but another law is at work in his body. The passage rises to a cry: “Wretched man that I am! Who will rescue me from this body of death?” And then, almost without taking a breath, it pivots: “Thanks be to God through Jesus Christ our Lord!”Key Ideas for Preaching* This is one of the most honest descriptions of the human condition anywhere in Scripture. Paul does not pretend to have mastered himself. He names the experience that everyone in the room recognizes — wanting to do better and finding the same old patterns returning. What does it mean for your congregation to hear that the Bible knows this experience by heart?* The cry “wretched man that I am” is not despair. It is honest grief that something is broken — and it leads directly to the cry for rescue. How might your sermon teach your people that naming what is broken in themselves is not the same as despairing of themselves?* The pivot at the end is not a quick fix. “Thanks be to God through Jesus Christ our Lord” does not mean the internal struggle disappears overnight. Paul will go on in chapter 8 to describe how the Spirit groans with us in the meantime. Where might your sermon hold the honesty of the struggle and the hope of the rescue together, without rushing past either?Significant Cautions* This passage has been argued about for centuries — whether Paul is describing his pre-Christian past, his ongoing experience as a believer, or some other voice altogether. Faithful readers come down differently. Do not preach as if the question has been settled.* The passage has sometimes been used to bless moral failure — “even Paul couldn't do it, so why try?” That is a misuse. Paul is naming the struggle, not surrendering to it.* The “body of death” language has sometimes been used to disparage the physical body as the source of sin. That is not what Paul says. The whole human person, body and mind together, is involved in the struggle, not the body alone.* “Try harder” sermons that ignore Paul's actual point are common with this text. The point is not effort. The point is the rescue.Matthew 11:16–19, 25–30The Gospel — Come to Me, All Who Are WearySummaryTwo paired sections of Matthew 11. In the first, Jesus complains about his generation. They are like children in the marketplace who cannot be pleased — neither the dance music nor the funeral song moves them. John came as an ascetic and was called demon-possessed. Jesus came eating and drinking and was called a glutton. The wisdom of God will be vindicated, he says, by what it actually produces. The reading then skips ahead — past the harsh woes against the Galilean cities, which the lectionary omits — to Jesus' thanksgiving. He thanks the Father for hiding things from the wise and revealing them to infants. And then the famous invitation: come to me, all you who are weary and are carrying heavy burdens, and I will give you rest. Take my yoke upon you, and learn from me, for I am gentle and humble in heart, and you will find rest for your souls. My yoke is easy, and my burden is light.Key Ideas for Preaching* The opening verses describe a generation that cannot be pleased by either austerity or celebration. Where in your own time do you see the same dynamic — a culture that rejects every kind of religious witness, on different grounds? How might your sermon take that pattern seriously rather than dismiss it?* Jesus says wisdom is vindicated by what it produces — its deeds. Not by its claims, its slogans, or its theology, but by what comes of it in actual lives. Where in your congregation has wisdom been measured by talk rather than by fruit, and how might today's text reset that?* The thanksgiving in verse 25 is for what God reveals to “infants” — the simple, the small. That has often been misread as anti-intellectual. It is not. It is a critique of the kind of wisdom that is too sure of itself to receive a gift. What does it mean for your people to come to God like infants — open-handed, not pre-loaded with answers?* The famous invitation — “come to me, all you who are weary” — is offered to everyone, no test required. After four weeks of Matthew 10's increasingly demanding sending discourse, this is the gentlest possible turn. How might your sermon help your congregation feel the contrast and receive the invitation?* A yoke is the wooden frame that binds two oxen together so they can pull a load. A well-fitted yoke makes the work bearable; a poorly fitted one is torture. Jesus offers an easy yoke — one that fits, one that pairs the weary person with him. What does it look like for your people to be yoked with Christ in their actual daily work?* “Rest for your souls.” Not just rest for the body, though that matters too. Rest in the deeper place. What kind of rest are your people most in need of, and how might today's text point them toward it?Significant Cautions* The “easy yoke” should not be flattened into the claim that following Jesus is without cost. We have just spent four Sundays on the cost of being sent. The yoke is easy because of who it is shared with, not because the work is small.* The “hidden from the wise” language has been misused to bless anti-intellectualism. Jesus is not against thinking. He is against the kind of self-satisfied wisdom that cannot receive what is given.* “Come to me, all you who are weary” has been preached in ways that minimize the systemic causes of human weariness. People are not just personally tired; many are exhausted by work conditions, economic pressure, racism, and political structures that are wearing them down. The invitation is real, but it does not let the church off the hook for addressing what is producing the weariness.* The “yoke” image has been used by abusive religious systems to bind people to harmful authorities. Be careful that nothing in your sermon sounds like that. Jesus' yoke is gentle. Anything that is not is not his.Thematic ConnectionsThe Gospel is the natural center for the day, and it offers one of the most beloved invitations in all of Scripture. After four Sundays inside the Matthew 10 sending discourse — in which Jesus has called, sent, warned, and welcomed his disciples — the same Gospel now offers them, and us, a startling change of key. Come to me. Find rest. The same Jesus who was sending people out is the one who now invites them in.The Old Testament tracks both lead toward that Gospel along very different roads. * On Track One, Genesis 24 gives us a tender story of God's providence working through human kindness and choice. Isaac, whose binding we read about two Sundays ago, is now being comforted. Rebekah's voice (and her camels) carry forward last week's cup of cold water into a new generation. Whether you choose Psalm 45 or Song of Solomon, the paired text celebrates love that comes when winter ends. The whole track has the quality of a thaw — a turning toward warmth after the heaviness of recent weeks.* On Track Two, Zechariah's vision of the humble king on a donkey leads directly into the Gospel's “gentle and humble in heart” Jesus. Psalm 145 widens the scope: God's mercy is for all, God's compassion over everything that has been made. The track invites a congregation to see the kingdom of God as fundamentally gentle in nature.* Romans 7 sits inside the day in a fascinating way. After the Gospel's invitation, Paul's honest description of the war between desire and action gives a name to one of the heavy burdens we carry. The rest Jesus offers is not the absence of that struggle. It is the company in which the struggle is held.For preachers continuing a sermon series, this week opens a new arc. The four-week Matthew 10 sending discourse is complete. * Matthew 11 begins a movement that will carry into parables and signs in the weeks ahead. The transition from “go out” (Matthew 10) to “come to me” (Matthew 11) is itself the heart of this Sunday's word. Sending and rest are not opposites; they are two sides of the same life. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit lectionarypro.substack.com/subscribe

Dr. Gloria Roorda explores a deep cut from the Hebrew Bible as she invites us to encounter Shiphrah and Puah, Egyptian midwives, who defied the Pharoah's command to kill all newborn Hebrew baby boys. Speaker: Dr. Gloria Roorda Part of the series “My Side of the River: An Artisan Spring Read”

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. 

Send us a text or leave a voice message!email us! twroadpodcast@gmail.comhttps://buymeacoffee.com/twrpodIn Part 1 of this special two-part conversation, The Wandering Road Podcast and Southern Demonology Podcast sit down with horror legend Doug Bradley for a wide-ranging discussion that goes far beyond Hellraiser.Doug reflects on his lifelong fascination with ghosts, horror, mythology, and the paranormal, and explains why he describes himself as a “religious atheist.” From there, the conversation moves into religion, the problem of evil, the Hebrew Bible, demonology, and the strange tension between skepticism and wonder. Doug also shares how horror first entered his life through Hammer films, Poe, Lovecraft, and Tolkien, before looking back on his early creative relationship with Clive Barker and the path that eventually led to Pinhead.This first half also includes Doug's reflections on becoming part of horror history, the legacy of Pinhead, and what it means to leave an indelible mark on the genre decades after the role first appeared on screen. If you want Doug Bradley at his most thoughtful, reflective, and fascinating, this is the place to begin.Support the showSOCIAL MEDIATwitter: @TWRoadpodcastIG: twroadpodcastWant to be a guest or share your paranormal experiences?  Email us!twroadpodcast@gmail.com

What were synagogues actually like in the time of Jesus? Were they places of worship, centers of local government, or something entirely different? In this episode, archaeologist and New Testament scholar Dr. Jordan Ryan joins Dru Johnson to challenge common assumptions about ancient synagogues. Drawing on archaeological discoveries, ancient texts, and the writings of Josephus, Philo, and the New Testament, Ryan explains why synagogues in the first century looked and functioned very differently from both modern churches and modern synagogues. The conversation explores the origins of synagogues, their possible connection to city gates in the Hebrew Bible, and their role as “town halls with Torah” in Judea and Galilee. Ryan discusses ritual purity, mikva'ot (ritual baths), Torah and prophetic readings, public debate, and the surprising evidence that synagogue gatherings were highly interactive communal events rather than passive worship services. Listeners will also hear fresh insights into the ministry of Jesus, including what happened when he taught in synagogues, whether men and women sat separately, why rabbis were not yet a formal office, and why Jesus seems to have avoided major cities like Tiberias and Sepphoris. This episode offers a fascinating glimpse into Jewish life, worship, and community in the world of Jesus and the early church. We are listener supported. Give to the cause here: https://hebraicthought.org/give For more articles: https://thebiblicalmind.org/ Social Links: Facebook: https://www.facebook.com/HebraicThought Instagram: https://www.instagram.com/hebraicthought Threads: https://www.threads.net/hebraicthought X: https://www.twitter.com/HebraicThought Bluesky: https://bsky.app/profile/hebraicthought.org Chapters: 00:00 Understanding Synagogues: Misconceptions and Functions 05:00 Origins of Synagogues: Historical Perspectives 07:48 The Role of Synagogues in Ancient Jewish Society 11:39 Worship Practices in Ancient Synagogues 14:21 Ritual Purity and Preparation for Synagogue 20:37 The Experience of Attending Synagogue on Shabbat 25:21 Scriptural Readings and Teachings in Synagogues 28:12 The Role of Discussion in Torah Readings 33:44 Understanding the Origins of Rabbis 39:08 The Structure and Function of Ancient Synagogues 44:15 Jesus in the Synagogue: A Cultural Perspective

What were synagogues actually like in the time of Jesus? Were they places of worship, centers of local government, or something entirely different?In this episode, archaeologist and New Testament scholar Dr. Jordan Ryan joins Dru Johnson to challenge common assumptions about ancient synagogues. Drawing on archaeological discoveries, ancient texts, and the writings of Josephus, Philo, and the New Testament, Ryan explains why synagogues in the first century looked and functioned very differently from both modern churches and modern synagogues.The conversation explores the origins of synagogues, their possible connection to city gates in the Hebrew Bible, and their role as “town halls with Torah” in Judea and Galilee. Ryan discusses ritual purity, mikva'ot (ritual baths), Torah and prophetic readings, public debate, and the surprising evidence that synagogue gatherings were highly interactive communal events rather than passive worship services.Listeners will also hear fresh insights into the ministry of Jesus, including what happened when he taught in synagogues, whether men and women sat separately, why rabbis were not yet a formal office, and why Jesus seems to have avoided major cities like Tiberias and Sepphoris.This episode offers a fascinating glimpse into Jewish life, worship, and community in the world of Jesus and the early church.We are listener supported. Give to the cause here:https://hebraicthought.org/giveFor more articles:https://thebiblicalmind.org/Social Links:Facebook: https://www.facebook.com/HebraicThoughtInstagram: https://www.instagram.com/hebraicthoughtThreads: https://www.threads.net/hebraicthoughtX: https://www.twitter.com/HebraicThoughtBluesky: https://bsky.app/profile/hebraicthought.orgChapters:00:00 Understanding Synagogues: Misconceptions and Functions05:00 Origins of Synagogues: Historical Perspectives07:48 The Role of Synagogues in Ancient Jewish Society11:39 Worship Practices in Ancient Synagogues14:21 Ritual Purity and Preparation for Synagogue20:37 The Experience of Attending Synagogue on Shabbat25:21 Scriptural Readings and Teachings in Synagogues28:12 The Role of Discussion in Torah Readings33:44 Understanding the Origins of Rabbis39:08 The Structure and Function of Ancient Synagogues44:15 Jesus in the Synagogue: A Cultural PerspectiveSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

The 10 Commandments E14 — We've come to the end of our series on the 10 Commandments, which are known in the Bible as the 10 Words. All throughout this series, we've returned to the idea that these commands are not rules to check off a list, but rather God's wisdom that leads to true life and flourishing. In this episode, Jon and Tim reflect on some final insights about how to approach the 10 Words (and all of biblical law) as wisdom literature, just as Jesus did. FULL SHOW NOTES For chapter-by-chapter summaries, biblical words, referenced Scriptures, and reflection questions, check out the full show notes for this episode. CHAPTERS Building a Moral Universe (0:00-11:39) Wisdom Leading to Life (11:39-23:40) Biblical Laws as Wisdom, Justice, Mercy, and Love (23:40-40:18) Jesus as the Embodiment of Wisdom (40:18-53:42) OFFICIAL EPISODE TRANSCRIPT View this episode's official transcript. THE 10 COMMANDMENTS BIBLEPROJECT TRANSLATION View our full translation of the 10 Commandments. REFERENCED RESOURCES In chapter 3, Tim references episodes on biblical law from our How to Read the Bible series. Find those episodes here: The Purpose of the Law The Law as a Covenantal Partnership God's Wisdom in the Law The Law as a Revolution Jesus Fulfills the Law Law Q+R Find the 10 Commandments full collection of video, podcast, and written resources here. Check out Tim's extensive collection of recommended books here. SHOW MUSIC “Nice Day ft. Marc Vanparla, John Lee” by Lofi Sunday “That Gospel ft. Bobcat” by Lofi Sunday “Blissful Thoughts ft. TBabz” by Lofi Sunday BibleProject theme song by TENTS  SHOW CREDITS Production of today's episode is by Lindsey Ponder, producer, and Cooper Peltz, managing producer. Tyler Bailey is our supervising engineer, who also edited today's episode and provided the sound design and mix. JB Witty writes the show notes. Our host and creative director is Jon Collins, and our lead scholar is Tim Mackie.  Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

Senator Mike Lee keeps accusing his opponents of sacrificing children to Moloch, so this week we ask who — or what — Moloch actually was, why abortion and child sacrifice are not the same thing, and the uncomfortable places child sacrifice really does turn up in the Hebrew Bible. Then, after the Pentagon quietly declined to list the Church of Jesus Christ of Latter-day Saints as Christian, we dig into the bigger question underneath the fight: who actually gets to decide what counts as "Christian"? Turns out the answer is nobody — which makes the whole boundary-policing exercise a lot more about identity and power than about theology. Support Data Over Dogma and get every episode early and ad-free, plus exclusive bonus content — become a patron:https://www.patreon.com/DataOverDogma Watch every episode on YouTube:https://www.youtube.com/@dataoverdogma Follow us: Instagram — https://www.instagram.com/dataoverdogmapod TikTok — https://www.tiktok.com/@data.over.dogma.pod Threads — https://www.threads.com/@dataoverdogmapod X — https://x.com/data_over_dogma Facebook — https://www.facebook.com/DataOverDogmaPod Get Dan McClellan's New York Times bestselling book, The Bible Says So:https://static.macmillan.com/static/smp/bible-says-so-9781250347466/ Learn more about your ad choices. Visit megaphone.fm/adchoices

Today's conversation is about a publishing project: the Koren Tanakh of the Land of Israel. The concept of the series is that it takes the books of the Hebrew Bible and sets them back down in the world that produced them—in the Land of Israel, and in the economic, political, theological, and cultural setting of the ancient Near East. Around each verse it gathers what is known about that world: its archaeology and geography, the languages and the treaties and the pantheon of gods of the tribes and nations and empires among whom Israel was situated. In its modest form, the claim behind all this is one almost no one would dispute: to know the world a text came from can help you understand the text better. But a less modest claim is folded inside the modest one. For roughly two centuries, the academic study of the Bible used much of this same material—archaeology, comparisons with other sources from the ancient Near East—to take the text apart: to dissolve it into sources and redactors, to historicize revelation until what remained was an artifact of clumsy human pastiche. This series takes up the same tools and turns them to the opposite purpose. Here the history does not dissolve the text. It mediates the text, and more intimate knowledge of the ancient world carries the reader toward the integrity of the Tanakh, rather than away from it. The instruments that an earlier generation of scholars deployed to disenchant the Hebrew Bible are, in this series, put into the service of reading it with intellectual and religious integrity. And, now that Koren has published all five volumes of the Humash (the Five Books of Moses), as well as the books of Samuel, something else becomes clear. Proximity to the Land of Israel itself helps to open up the meaning of the text. If knowing how a field was watered, or how a city withstood a siege, brings the verse nearer, then the return to the Land of Israel is not only a political restoration. It is also a condition for reading our sacred scripture with greater fidelity. For most of our history, most Jews studied Torah in exile, praying and longing for, but at a great distance from, places in which the story of ancient Israel unfurls. Conversely, the ingathering of the Jews in the land of their fathers can change the way they read the text, so that Zionism itself enhances the learning of Torah. The Koren Tanakh of the Land of Israel is a marvelous accomplishment, and it has been captained by the series's editor, David Arnovitz. Arnovitz joins the Tikvah Podcast this week to discuss the book of Deuteronomy, the series as a whole, and the wager it makes about history, about the land, and about the rediscovery of the Hebrew Bible. This episode of The Tikvah Podcast is generously sponsored by Vicki Phillips in memory of Stanley Bordorf. If you are interested in sponsoring an episode of The Tikvah Podcast, we invite you to join the Tikvah Ideas Circle. Visit tikvah.org/circle to learn more and join. 

The 10 Commandments E13 — We've arrived at the 10th and final commandment, which feels very different from all the ones that came before it: “Do not desire … anything that belongs to your neighbor.” While most translations use the word “covet,” we simply find khamad, which is the general Hebrew word for desire. All the other commandments involve observable actions, but desire is entirely internal. So why does God warn us about desiring things that belong to our neighbor? In this episode, Jon and Tim finish the 10 Commandments by showing how this command works as an undercurrent beneath all the others. FULL SHOW NOTES For chapter-by-chapter summaries, biblical words, referenced Scriptures, and reflection questions, check out the full show notes for this episode. CHAPTERS The Meaning of “Desire” (0:00-21:13) How the Hebrew Bible Talks About Desire (21:13-37:21) What All Our Desires Point To (37:21-59:30) OFFICIAL EPISODE TRANSCRIPT View this episode's official transcript. THE 10 COMMANDMENTS BIBLEPROJECT TRANSLATION View our full translation of the 10 Commandments. REFERENCED RESOURCES Find the related animated video for this episode here. Find the 10 Commandments full collection of resources here. “The Twofold Center of Christian Ethics: Christian Freedom and God's Commandments” by Reinhard Hütter (essay in The Promise of Lutheran Ethics, edited by Karen L. Bloomquist and John R. Stumme) The Ten Commandments: Interpretation: Resources for the Use of Scripture in the Church by Patrick D. Miller Check out Tim's extensive collection of recommended books. SHOW MUSIC “Morning Light feat. Oly.Lo” by Lofi Sunday “Hilltops feat. JK Beatbrook” by Lofi Sunday BibleProject theme song by TENTS  SHOW CREDITS Production of today's episode is by Lindsey Ponder, producer, and Cooper Peltz, managing producer. Tyler Bailey and Aaron Olsen edited today's episode and provided the sound design and mix. JB Witty writes the show notes. Our host and creative director is Jon Collins, and our lead scholar is Tim Mackie. Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

Was monotheism passed down from Pharaoh Akhenaten of Ancient Egypt? Who was the ancient goddess Asherah? How did exposure to other empires shape the Hebrew Bible?  William is joined by Francesca Stavrakopoulou, author of God: An Anatomy, to explore the evolution of the deity Yahweh, and Freud's theory that Jewish monotheism was passed down from Ancient Egypt.  Join the Empire Club: Unlock the full Empire experience – with bonus episodes, ad-free listening, early access to miniseries and live show tickets, exclusive book discounts, a members-only newsletter, and access to our private Discord chatroom. Sign up directly at empirepoduk.com. For more Goalhanger Podcasts, head to www.goalhanger.com. Email: empire@goalhanger.com Instagram: @empirepoduk Blue Sky: @empirepoduk X: @empirepoduk Assistant Producer: Imogen Marriott Editor:  Imogen Marriott Social Producer: Charlie Johnson Producer: Anouska Lewis Executive Producer: Dom Johnson Learn more about your ad choices. Visit podcastchoices.com/adchoices

This week we bring you a conversation between Eric Cohen, president and CEO of Tikvah, and the former vice-president of the United States, Mike Pence. The conversation was recorded before a live audience at the Fund for American Studies, and we are grateful to our friends at TFAS for the invitation and for the work they do: forming young leaders in the principles of individual liberty, free markets, and honorable leadership, and sending them out to advance the cause of a free society in their communities and around the world. The conversation opens where so much American reflection on these questions begins, with George Washington's letters to the Jews of Newport and Savannah—the promise of religious liberty on the one hand, and the vision of America as a providential, almost-chosen nation on the other. Those two ideas do not sit together easily, and Cohen and the vice-president think together about what they mean and how they relate: the biblical sources of the founding, the place of Scripture in American education, the case for school choice and the renewal of the universities, and the meaning of federalism in the conservative project. At the heart of this conversation is a fascinating discussion about American expressions of Christianity. Cohen, speaking as a religious Jew, believes that the strengthening of American Christianity is the surest hope for American renewal, and he also warns that a strain of anti-Semitism now gathering strength on the political right would turn that Christianity to perverse ends. To these comments Vice-President Pence adds his reflections about religious culture, and together, Cohen and Pence arrive at a description of a Hebraic Christianity and a Hebraic America—a country that understands the Hebrew Bible not as an atavistic relic, but as the foundation it has in fact always been. This episode of The Tikvah Podcast is generously sponsored by Jessica and PJ Heyer. If you are interested in sponsoring an episode of The Tikvah Podcast, we invite you to join the Tikvah Ideas Circle. Visit tikvah.org/circle to learn more and join.

The 10 Commandments E12 — The common summary of the 9th Commandment is “Do not lie,” a generic prohibition against all kinds of fibs. But the commandment actually reads “Do not bear false witness,” drawing attention to a very specific kind of lying in a communal, legal setting. Many of the other commandments are more general. So why does the 9th Commandment zoom in on truth telling in public, legal settings? In this episode, Jon and Tim explore the 9th Commandment, discovering its underlying value of upholding truth and justice in defense of the most vulnerable in society. FULL SHOW NOTES For chapter-by-chapter summaries, biblical words, referenced Scriptures, and reflection questions, check out the full show notes for this episode. CHAPTERS Meanings of “Bearing Witness” and “False” (0:00-23:51) Case Studies in the 42 Commands (23:51-38:07) The Value Beneath the Command (38:07-49:02) OFFICIAL EPISODE TRANSCRIPT View this episode's official transcript. THE 10 COMMANDMENTS BIBLEPROJECT TRANSLATION View our full translation of the 10 Commandments. REFERENCED RESOURCES Find the related animated video for this episode here. Check out Tim's extensive collection of recommended books. SHOW MUSIC “Church Pews feat. Oly.Lo & wisdm” by Lofi Sunday “Yo” by Lofi Sunday, Just Derrick BibleProject theme song by TENTS SHOW CREDITS Production of today's episode is by Lindsey Ponder, producer, and Cooper Peltz, managing producer. Tyler Bailey and Aaron Olsen edited today's episode and provided the sound design and mix. JB Witty writes the show notes. Our host and creative director is Jon Collins, and our lead scholar is Tim Mackie. Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

The 10 Commandments E11 — The 8th Commandment, “Do not steal,” seems straightforward enough. But why does God forbid theft in ancient Israel? What harm can come to a community where people's property is always vulnerable? And what lies beneath the surface of our desire to take from our neighbor what doesn't belong to us? In this episode, Jon and Tim unpack the eighth command, discovering its deeper invitations to contentment, generosity, and stewardship. FULL SHOW NOTES For chapter-by-chapter summaries, biblical words, referenced Scriptures, and reflection questions, check out the full show notes for this episode. CHAPTERS Consequences for Stealing in Ancient Israel (0:00-15:22) The Belief Beneath Stealing (15:22-28:38) Stewarding Our Neighbor's Stuff (28:38-45:27) Concluding Thoughts (45:27-52:49) OFFICIAL EPISODE TRANSCRIPT View this episode's official transcript. THE 10 COMMANDMENTS BIBLEPROJECT TRANSLATION View our full translation of the 10 Commandments. REFERENCED RESOURCES Find the related animated video for this episode here. Check out Tim's extensive collection of recommended books. SHOW MUSIC “Chillbop” by Lofi Sunday feat. Me & the Boys “Old Record” by Lofi Sunday feat. Marc Vanparla “Warm Hugs” by Lofi Sunday feat. Cassidy Godwin BibleProject theme song by TENTS SHOW CREDITS Production of today's episode is by Lindsey Ponder, producer, and Cooper Peltz, managing producer. Tyler Bailey and Aaron Olsen edited today's episode and provided the sound design and mix. JB Witty writes the show notes. Our host and creative director is Jon Collins, and our lead scholar is Tim Mackie. Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

The 10 Commandments E10 — The short commandment, “Do not commit adultery,” assumes that every marriage is vitally important and just as worth protecting as a human life. But why is a marriage covenant so important in the Bible? The biblical authors consider marriage to be a great mystery that points to something cosmic: God's faithful commitment to humanity. In this episode, Jon and Tim explore the meaning of marriage in the Bible, and how its deeper values are relevant to both married and unmarried people. FULL SHOW NOTES For chapter-by-chapter summaries, biblical words, referenced Scriptures, and reflection questions, check out the full show notes for this episode. CHAPTERS Defining Adultery and Reflecting on its Penalty (0:00-15:00) Israel's Unique Prohibitions Against Adultery (15:00-25:08) Genesis 1-2's Meditations on Man and Woman as One  (25:08-42:42) Marriage as a Reflection of God's Covenant with His People (42:42-53:54) Recap and Sacrificial Love as the Highest Value (53:54-1:07:04) OFFICIAL EPISODE TRANSCRIPT View this episode's official transcript. THE 10 COMMANDMENTS BIBLEPROJECT TRANSLATION View our full translation of the 10 Commandments. REFERENCED RESOURCES Find the related animated video for this episode here. Being God's Image: Why Creation Still Matters by Carmen Joy Imes “Grace – therefore, Holy” - sermon by Timothy Keller Check out Tim's extensive collection of recommended books. SHOW MUSIC “Purple Clouds” by Lofi Sunday feat. Marc Vanparla “Faithful” by Lofi Sunday feat. Marc Vanparla “Be Like Water” by Lofi Sunday feat. Zairis TéJion BibleProject theme song by TENTS  SHOW CREDITS Production of today's episode is by Lindsey Ponder, producer, and Cooper Peltz, managing producer. Tyler Bailey and Aaron Olsen edited today's episode and provided the sound design and mix. JB Witty writes the show notes. Our host and creative director is Jon Collins, and our lead scholar is Tim Mackie. Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.