Podcasts about kingdoms

Binaural production - listen with headphones! An acoustic portrait of Krakow, a vibrant and energetic city in Poland. This generative soundscape is based on a two-dimensional random walk between four binaural soundscapes, recorded in Krakow, Poland on June 7th, 2026. Released: 10 Jun 2026 1) Cleaning up Rynek Square on Sunday morning. 2) Roadworks with an excavator. 3) Florianska Street with bells and trumpets. 4) In the Adam Mickiewicz Park.

In part 4 of our series, Heinrich Barth travels throughout central Africa, visiting the kingdoms of Adamawa, Bagirmi, Mandara and Musgu - many never before visited by a white man. He will ride with notorious Arab bandits, see devastating slave raids, discover the secrets of a great river, and escape death on numerous occasions. Sponsors: Quince. Get free shipping with your order by using code EXPLORERS at quince.com/explorers The Explorers Podcast is part of the Airwave Media Network: www.airwavemedia.com Interested in advertising on the Explorers Podcast? Email us at advertising@airwavemedia.com Learn more about your ad choices. Visit megaphone.fm/adchoices

How does the Church participate in offensive activities in the Kingdom of God?  ++++++++++++++ Download the Church App here: https://bit.ly/3vxVr8q  If you have any questions or comments, please feel free to leave a comment below

In this week's episode documentary photographer and photo editor Cengiz Yar takes on our ‘Proust Photo Quiz'. The Proust Questionnaire is a set of questions answered by the French writer Marcel Proust. Proust answered the questionnaire in a confession album, a form of parlour game popular at the end of the 1890s. The album, titled An Album to Record Thoughts, Feelings, etc. was found in 1924 and published in the French literary journal Les Cahiers du Mois. Our ‘Proust Photo Quiz' is an adaption of the original text. Cengiz Yar Yar is a New Jersey born documentary photographer and editor now based in El Paso, Texas who has worked in visual journalism for over a decade. He currently works as a visuals editor at ProPublica, where he edits, photographs, and art-directs stories across the site focusing on the visual coverage of projects in the US Midwest, Southwest, and Texas. Before joining ProPublica, Yar edited for publications such as Rest of World, Roads & Kingdoms, and the Guardian. As a photographer his work has primarily focused on human migration and the conflicts in Iraq and Syria. He is the inaugural recipient of the James Foley Award for Conflict Reporting, a Pulitzer Prize finalist, and a Dart Center Ochberg Fellow in Journalism and Trauma. His photography clients include Vanity Fair, Rolling Stone, WIRED, The Guardian, The Wall Street Journal, Instagram, Google, UNHCR, and The New York Times among others. He is a HEFAT, RISC, and FAA drone certified pilot and his first monograph, This Alabaster Grave, exploring the overwhelming destruction faced by the Iraqi city of Mosul was published in 2025. Dr.Grant Scott After fifteen years art directing photography books and magazines such as Elle and Tatler, Scott began to work as a photographer for a number of advertising and editorial clients in 2000. Alongside his photographic career Scott has art directed numerous advertising campaigns, worked as a creative director at Sotheby's, art directed foto8 magazine, founded his own photographic gallery, edited Professional Photographer magazine and launched his own title for photographers and filmmakers Hungry Eye. He founded the United Nations of Photography in 2012, and is now a Senior Lecturer and Subject Co-ordinator: Photography at Oxford Brookes University, Oxford, and a BBC Radio contributor. Scott is the author of Professional Photography: The New Global Landscape Explained (Routledge 2014), The Essential Student Guide to Professional Photography (Routledge 2015), New Ways of Seeing: The Democratic Language of Photography (Routledge 2019), and What Does Photography Mean To You? (Bluecoat Press 2020). His photography has been published in At Home With The Makers of Style (Thames & Hudson 2006), Crash Happy: A Night at The Bangers (Cafe Royal Books 2012) and Inside Vogue House: One building, seven magazines, sixty years of stories (Orphans Publishing 2024). His film Do Not Bend: The Photographic Life of Bill Jay was premiered in 2018. © Grant Scott 2026

Welcome back to "The 20 Kingdoms", a new season of The Earful Tower podcast. As you probably know, there are 20 districts in Paris, known as arrondissements. They may as well be kingdoms, at least for this podcast season, where I'll visit each kingdom and introduce you to someone who truly loves it. In this episode, it's Sutanya Dacres, podcaster and author of Dinner For One. She has called the 18th home since 2013 and truly loves it. I met her at the Pirates de Montmartre seafood restaurant over an oyster or two. Here's what she had to say. Mentioned in this episode: Les Pirates De Montmartre (seafood restaurant) Address: 63 Rue Duhesme, 75018 Paris Au Rêve (cafe), Address: 89 Rue Caulaincourt, 75018 Paris **************** This episode brought to you by The Earful Tower Tours. Come join us in the Marais, Montmartre, or the Latin Quarter. Our Walking Tours are exceptionally highly rated online and are the best way to experience this podcast in real life. The Earful Tower exists thanks to support from its members. For just $10 a month you can unlock almost endless extras including bonus podcast episodes, live video replays, special event invites, and our annually updated PDF guide to Paris.  Membership takes only a minute to set up on Patreon, or Substack. Thank you for keeping this channel independent.  For more from the Earful Tower, here are some handy links: Website  Weekly newsletter  Walking Tours Music: Pres Maxson 

Pastor Luke shared about the three primary activities of our spiritual enemy and how we can participate in pushing back against the work of the enemy.  ++++++++++++++ Download the Church App here: https://bit.ly/3vxVr8q  If you have any questions or comments, please feel free to leave a comment below

Justin Fornal is an explorer, writer documenting vanishing traditions in some of the world's most challenging regions. His work focuses on ancient textiles, traditional foodways, and the material culture of ritual..Justin has led research expeditions across Iraq, Somalia, Haiti, Yemen, Ethiopia, Liberia, the West Bank, and Arctic Greenland. A 2025 Society of American Travel Writers Gold Medal Awardee, his work has appeared in National Geographic, VICE, The Explorers Journal, Adventure Journal, Parts Unknown, and Roads & Kingdoms.Through his nonprofit, the History, Arts, & Science Action Network (HASAN), Justin collaborates with minority communities facing discrimination and genocide, helping them preserve cultural heritage and reclaim their narratives on an international stage.In 2026, Justin launched Sahel by the Sun — a solar-powered crossing of Africa from Dakar, Senegal to Xaafuun, Somalia in a Land Rover Defender — highlighting endangered Sahelian cultures while advancing sustainable exploration. He has been a fellow of Explorers Club since 2011 Justin's website JustinFornal.comInstagram Justin FornalSupport this Podcast: buy me a coffeeHosted by Michael J. ReinhartMichaelJReinhart.comTrue stories of adventure and exploration Hosted on Acast. See acast.com/privacy for more information.

I answer your questions on ruling Queens through the ages: 5 Types of Queens (Queen Regnant, Queen Consort, Dowager Queen, Queen Mother, Queen Regent) Who was the first ever Queen Regnant? What was the most common Regnal name for a Queen Regnant? Have there been Queens Regnant who have been canonized? Who were the youngest and oldest Queens Regnant? Which Queens Regnant have had the longest and shortest reigns? Which Queen Regnant was the richest? Which Queens Regnant ruled over the largest and smallest lands? Where their ever Queens of two Kingdoms at once? Which Queen Regnant was married the most times? Are their cases of consecutive Queens regnant, like mother and daughter? Can a Queen Consort become a Queen Regnant? Have there been any Queens regnant who died in childbirth? Which Queen Regnant had the most children? If a Queen Regnant died before the Prince consort, would he be titled Dowager Prince Consort? If a Queen Regnant married a woman, what title would she be given? Are there monarchies that never had a Queen Regnant? Which point in history had the most Queens Regnant at the same time? When was the last time the world had no Queens Regnant? Join me every Tuesday when I'm Spilling the Tea on History! Check out my Youtube Channel: https://www.youtube.com/c/lindsayholiday Follow me on Facebook: https://www.facebook.com/profile.php?id=100091781568503 Instagram: https://www.instagram.com/historyteatimelindsayholiday/ Tik Tok: https://www.tiktok.com/@historyteatime Please consider supporting me at https://www.patreon.com/LindsayHoliday and help me make more fascinating episodes! Intro Music: Baroque Coffee House by Doug Maxwell Music: Bellissimo by Doug Maxwell #HistoryTeaTime #LindsayHoliday Please contact ⁠⁠⁠advertising@airwavemedia.com⁠⁠⁠ if you would like to advertise on this podcast. Learn more about your ad choices. Visit megaphone.fm/adchoices

Pastor Luke shared from the Gospel of Luke in relation to followers of Jesus and their authority that comes through relationship.  ++++++++++++++ Download the Church App here: https://bit.ly/3vxVr8q  If you have any questions or comments, please feel free to leave a comment below

4 Kingdoms 23:21-25:30; Psalms 111, 112; Proverbs 24:19·23; John 5:16·47

In this episode of the Westminster Podcast, Nate Shannon and Ian Duguid unpack the Book of Daniel, moving beyond familiar stories to uncover its deeper theological and pastoral message. Together, they explore how Daniel's structure, apocalyptic imagery, and historical context equip God's people to endure suffering with confidence in His sovereign rule over every kingdom. Far from abstract prophecy, Daniel presses a decisive question: will we trust the passing power of earthly kingdoms, or the everlasting kingdom God alone establishes? If you enjoy this episode, you can access tons of content just like this at ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠wm.wts.edu⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠. If you would like to join us in our mission to train specialists in the bible to proclaim the whole counsel of God for Christ and his global church, visit ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠wts.edu/donate⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠. Thanks for listening!

CONVICTION WITHOUT COMPROMISE Daniel 1 Series Theme Living as exiles in a culture that does not reinforce the ways of God. Historical Context David reigns — 1000 BC Solomon builds the Temple — 960 BC Kingdom divides — 930 BC Assyria destroys Israel — 722 BC Babylon attacks Judah — 605 BC Daniel is taken into exile Jerusalem destroyed — 586 BC Persia defeats Babylon — 539 BC Daniel is written during exile — a season where God's people lost: Their city Their temple Their stability Their cultural influence Main Idea The Book of Daniel is not about fear or doom. It is about faithfulness in the middle of chaos. Kingdoms rise and fall. Cultures shift. Empires come and go. But God remains sovereign and faithful. Daniel 1:1-5 — Babylon's Strategy Babylon didn't simply conquer people physically. It sought to reshape them spiritually and culturally. The empire targeted: The best and brightest Young leaders Future influencers The goal: Convert them into Babylonians. Babylon understood: “If you capture the minds of the next generation, you shape the future.” Exile Is Spiritual Babylon is not merely a geographic location. Babylon represents: Human pride Self-worship Rebellion against God Cultural systems opposed to God's Kingdom Daniel was physically in Babylon, but Babylon was trying to get inside Daniel. Daniel 1:6-8 — The Battle for Identity Babylon attempted to: Rename Daniel Reeducate Daniel Reshape Daniel Reward conformity Compromise rarely begins with persecution. It usually begins subtly: Comfort Convenience Acceptance Opportunity Pressure to stay quiet Daniel resolved not to defile himself. Conviction starts before compromise ever arrives. The Danger of Slow Compromise Nobody abandons convictions overnight. Compromise happens: One rationalization at a time One unchecked desire at a time One silent moment at a time “What you normalize, you eventually stop grieving.” “What you celebrate, you eventually become like.” Formation is always happening. Food From the King's Table The food represented more than a meal. In ancient culture, eating from someone's table symbolized: Loyalty Intimacy Fellowship Babylon wanted Daniel's worship, not just his service. Daniel's Example Daniel shows us how to: Engage culture without surrendering to it Influence culture without being shaped by it Serve faithfully without bowing spiritually He had: Conviction without isolation Courage without arrogance Influence without compromise “Babylon can have our service, but it can't have our worship.” God Honors Faithfulness Daniel 1:17-20 God gave Daniel and his friends: Wisdom Understanding Favor Influence Faithful people elevate the environments they are placed in. Even people far from God benefit from the presence of people who walk with God. Jeremiah 29 — The Calling of Exiles God instructed His people: Build houses Plant gardens Raise families Seek the peace of the city Followers of God are called to: Serve the city Love the city Pray for the city But not worship the city. Application The Church must resist two extremes: Isolation from culture Assimilation into culture Instead: Faithful presence. We live here, but we belong to another Kingdom. Our hope is not in earthly systems. Our citizenship is in Heaven. Key Quotes “Babylon is always trying to get you to assimilate.” “If Babylon can shape your identity, Babylon can shape your worship.” “What shapes your worship shapes your life.” “Conviction starts before compromise arrives.” “Babylon can have our service, but it can't have our worship.” “We seek the good of the city, but our hope is not in the city.” Scripture References Daniel 1 1 Peter 2:11-12 Jeremiah 29:1, 4-7

're not just a church. We're a Family.Our Vision is clear, simple, and unique. Our vision is Jesus in you. Our vision is for the people of God to have a faith that holds them. The kind of faith that vanquishes doubt, verifies identity, and voraciously contends for inner peace. A faith that removes the past, clarifies the present, and breathes life into the future. Our vision is the Kingdom of God built within the people of this obscure, yet mighty generation. A kingdom so great that its purpose destroys the common lack of self worth. A kingdom that sharpens the eyes, tenses the muscles, and readies itself for the battle against darkness. A Kingdom that brings purpose and healing to those who have failed more than succeeded, who are sinners more than saints, and who have known more pain than pleasure. Our vision is to challenge the weak and unproductive church of our day. To step beyond those who are religiously immature and search out those who for their love for Christ cannot be offended. Our hope is to raise warriors instead of those who think God only exists to keep bad things from happening. To raise those who know that following Christ means suffering loss yet gaining all things. Our vision is clear, simple, and unique…. It is Christ in you, the hope of glory.

We all wear glasses in this room. I am not referring to your contacts or the physical glasses your eye doctor prescribed. I am referring to your worldviewthe lenses through which you interpret everything you see: God, yourself, others, suffering, evil, history, the purpose of life, and the future. In our world today, people use a wide range of worldviews to make sense of reality. Theism holds that a personal God created and rules the world. Naturalism holds that the physical universe is all that exists. Pantheism identifies God with the world or sees God as present in everything. Postmodernism treats truth as personal, socially constructed, or tied to power. Nihilism holds that life has no ultimate meaning, purpose, or moral order. Most people do not wear only one pair of glasses. They switch lenses depending on what suits thema little theism for comfort, a little secularism for control, a little skepticism against authority, and a little self-rule for freedom. It may feel meaningful in the moment, but it cannot finally correct the vision problem. It still leaves reality blurred. One of the clearest symbols of modern humanitys hope was the World Trade Center. It took twelve years, from the earliest design stages in 1961 to the ribbon-cutting in 1973, to complete the Twin Towers, at a cost of about $900 million. The chief architect, Minoru Yamasaki, said the World Trade Center should become a living representation of mans belief in humanity, his need for individual dignity, his belief in the cooperation of men, and through this cooperation his ability to find greatness. That is a remarkable statement. The towers were meant to say something about us: our greatness, dignity, cooperation, and our ability to build a better world. Yet on September 11, 2001, it took less than two hours for those towers to fall, and nearly 3,000 lives were lost. Brothers and sisters, that is not merely a tragedy in American history. It is a parable of the world we inhabit. We live in a world of conflict, bloodshed, injustice, suffering, and death. We build towers and call them peace. We create systems and call them progress. We trust power, wealth, cooperation, technology, politics, and human greatness to bring stability. Yet again and again, the world proves unable to save itself. What we need is a biblical worldviewa way of seeing the world through the lens of Gods Word. Revelation pulls back the curtain on human historypast, present, and futureso we can see things as they really are. In Revelation 6:18, that curtain is drawn back on the world we know all too well: a world marked by conquest, war, famine, injustice, suffering, and death. Yet Revelation does not show us these things to make us despair. It shows us these things so we will see that the horsemen are permitted to ride only because the Lamb has the authority to open the seals. Before we go any further in this sermon, do not miss who opens each seal. It is not the horsemen. It is not the devil. It is not the antichrist. It is not kings, nations, armies, or empires. The Lamb alone has the authority to open the seals and to allow the horsemen to ride. As the Lamb opens the first four seals, do not think of the horsemen as strange figures waiting to be released in the distant future. Instead, think of them as the symbolic unveiling of the very world Jesus told us to expecta world marked by conquest, violence, exploitation, and death. Yet Revelation 6 shows us something the evening news never can: the horsemen ride only because the Lamb opens the seals, and He alone is worthy to do so. The Horsemen and the World Jesus Told Us to Expect We are now entering a section of Revelation that may challenge how many of us have been taught to think about the end times. For many Christians, passages such as Revelation 6 and Matthew 24 have been interpreted almost entirely as future events, often within a framework known as the seven-year tribulation. Many have also been taught that the church will be removed from the earth before that tribulation begins. I realize that, for some of you, that may be the only framework for understanding the end times you have ever known. Faithful Christians have held different views on these matters, so my goal is not to mock what you have been taught or force you into a different system. My goal is simply to ask you to do what the Bereans didto search the Scriptures and see whether these things are so (see Acts 17:10-11). What I want to show you is that Revelation 6 and Matthew 24 are not describing realities completely disconnected from the churchs present life. Jesus Himself told His disciples what this present age would look like: And Jesus answered them, See that no one leads you astray. For many will come in my name, saying, I am the Christ, and they will lead many astray. And you will hear of wars and rumors of wars. See that you are not alarmed, for this must take place, but the end is not yet. For nation will rise against nation, and kingdom against kingdom, and there will be famines and earthquakes in various places. All these are but the beginning of the birth pains. (Matt. 24:4-8) Revelation 6 is not describing a strange world the church has never seen. It pulls back the curtain on the age Jesus describeda world marked by conquest, violence, exploitation, suffering, and death. The four horsemen symbolize realities that have marked human history since Christs ascension and will end when He returns. Yet Jesus words also keep us from hopeless despair. These things are not the end. They are birth pains. And as painful as birth pains are, they remind us that something is coming: the kingdom of Christ in all its fullness. Until that day, the horsemen ride. Like birth pains, the realities they represent continue throughout this age and increase in frequency and intensity as history moves toward the return of Christ and the birth of the new creation. But understand this: they do not roam at their own leisure. The Lamb reigns, and He alone has the authority to open the seals. So when the Lamb opens the seals and the four horsemen are revealed, we are shown the world Jesus told us to expect. But we are also shown what the world cannot see: conquest, violence, exploitation, and death are not rogue realities, nor do they unfold outside His sovereign will and authority. The White Horse: The Lust for Conquest (vv. 1-2) There is some debate about what the rider on the white horse represents, largely because certain features seem to mirror the way Jesus appears in Revelation 19:1116, particularly the white horse He rides and the crown He wears. Others believe the rider represents a false Christ or even the antichrist because he seems to mimic Jesus appearance. The problem with these views is twofold: first, Jesus is the One who opens each of the seals; and second, the remaining horsemen clearly represent forces of destruction rather than specific individuals. There are other suggestions, but the context of Revelation 6 suggests that the rider on the white horse belongs with the other three horsemen: war, famine, and death. Together, they represent the destructive realities that mark this present age. This connection may be reinforced by the first living creature who announces this horse and rider. Notice that the first living creature has the face of a lion, representing strength, majesty, and power among the wild creatures. It is this creature that introduces the rider on the white horse. If there is a symbolic connection between the creature who speaks and the horseman who appears, then the first horseman fittingly represents conquestthe lust of kings, nations, empires, and rulers to expand their power, secure their kingdoms, and impose their will on others. Unlike the kingdom Jesus will bring, this rider represents fallen humanity grasping for dominion apart from God. This horse and its rider promise peace but never deliver it. Their creed is simple: If we can gain enough territory, enough power, enough influence, enough control, then we can secure the future. But Revelation shows us the truth: conquest does not lead to peace. It prepares the way for the red horse. The Red Horse: The Vandalism of Peace (vv. 3-4) The Lamb then opens the second seal. In response, the heavenly creature with the face of an ox, representing domesticated strength, service, and laborthe kind of creature people use to bring forth life from the earthsays, Come! Then the red horse appears, and its rider is permitted to take peace from the earth so that people may slay one another. If the white horse represents the lust for conquest, the red horse reveals what that lust produces. The world promises peace through power, but Revelation shows that power seized apart from God does not preserve peace; it vandalizes it. When God gives sinners over to themselves, the restraints that hold back violence are removed, and the human heart is exposed as it is and what it is capable of. This is why the rider is given a great sword, symbolizing violence, bloodshed, and the destructive force of war. From the first murder in Genesis 4 to the wars and rumors of wars Jesus said would mark this age like birth pains in Matthew 24, human history has been stained with the blood of those created in Gods image. Nations rise against nations. Kingdoms seek to outdo kingdoms. Brother turns against brother. Neighbor turns against neighbor. When sin-cursed humanity seeks dominion apart from God, even in the name of peace, peace is among the first casualties. Make no mistake: the rider on the red horse is not rogue. He is only permitted to take peace from the earth because the Lamb has authority to break the second seal. He does not seize the sword; he is given a great sword. The breaking of the second seal shows that even the violence of this age is not outside the sovereign hand of the Lamb. While the serpent of old was a murderer from the beginning and is the father of lies (John 8:44), Humanitys propensity toward violence is the result of its fallen nature; it is mankind that robs the earth of the shalom it was created to experience. Yet even this violence remains under the authority of the Lamb. The Black Horse: Exploitation of Need (vv. 5-6) The Lamb opens the third seal, and the living creature with the face of a man says, Come! The irony is that while man symbolizes wisdom, reason, and the stewardship God entrusted to humanity, the black horse and its rider represent the exploitation of creations needs by mankind. The rider is seen holding a pair of scales, and a voice is heard saying, A quart of wheat for a denarius, and three quarts of barley for a denarius, and do not harm the oil and wine. The scales symbolize measurement, rationing, and scarcity. In Johns day, a denarius was a days wage, so the announced prices of wheat and barley reveal a world where food is available yet barely affordable. A person could work all day and still barely survive. Meanwhile, the command not to harm the oil and wine suggests that while daily bread becomes burdensome for the poor, others comforts and luxuries remain protected. Human need becomes an opportunity for human greed. The black horse reveals that much of the worlds suffering stems from the corruption of human stewardship. Humanity was created in Gods image to cultivate the earth, care for one another, and administer justice for the good of mankind and the rest of creation. But when people seek dominion apart from God, the needs of the earth and those who live on it are twisted into opportunities for profit. When mankind is given over to itself, human beings exploit one another and anything else in creation that offers an opportunity to get ahead of their neighbor. Yet even here, the rider is not sovereign and does not ride beyond the authority of the Lamb. The Pale Horse: The Dominion of Death (vv. 7-8) The Lamb opens the fourth seal, and the creature with the face of an eagle says, Come! Consider what an eagle represents: swiftness, height, watchfulness, and the realm just above the earth. When John hears this single word, he sees a pale horse, and its rider is named Death, with Hades following him. While the eagle soars over the earth, the pale horse gathers what mans lust for conquest, readiness to kill, and greed producenamely, death. The horses color is disturbing. The Greek word translated pale (chlōros) denotes a greenish hue, suggesting the sickly color of decay, disease, and death. There is little left to the imagination with the name given to this rider. He is Death, and Hades follows behind him like a grave, collecting what death has taken. This is the world east of Eden, where sin has brought decay to everything God created good. Death follows kings and nations. Death follows war. Death follows hunger, poverty, disease, and the neglect of creation. Death is the final enemy, and no human kingdom, political system, technological advancement, or amount of wealth or power can ultimately escape it. But while the pale horse and its rider may terrify us, they are not sovereign. The Lamb is the One who breaks the seal. Death rides, yet the Lamb reigns. And all who belong to the Lamb are assured that in a world where the four horsemen are permitted to ride for a time, the One who opens the seals also says to His people: Fear not, I am the first and the last, and the living one. I died, and behold I am alive forevermore, and I have the keys of Death and Hades (Rev. 1:1718). Conclusion What the apostle John and the seven churches likely found most reassuring in the vision of the four horsemen is the reminder that it is the LambChrist Himselfwho breaks each seal and permits the horsemen to ride. The power wielded by rulers and nations is granted by the One who sits sovereignly on the throne. Revelation 6:18 is given so that we might see the world as it really is and see the Lamb as He truly is. The horsemen do not ride because chaos reigns. They ride because the Lamb opens the seals. And when the four living creatures cry, Come! their summons echoes the prayer Jesus taught us to pray: Your kingdom come, your will be done... (Matt. 6:10). The Lamb gives mankind over to its wickedness, not because evil is sovereign, but because He is accomplishing His sovereign purposes until His rule and reign are fully manifested on earth as it is in heaven. The four horsemen reveal to those who belong to the Lamb that Gods kingdom is indeed coming. Gods kingdom comes not only through salvation, but also through judgment upon everything that ruins His creation.

4 Kingdoms 21:1-23:20; Psalms 109, 110; Proverbs 24:13·18; John 5:1·154 Kingdoms 21:1-23:20; Psalms 109, 110; Proverbs 24:13–18; John 5:1–15

Pastor David Coons - Romans 6: 1-14

Preaching Point: We must respond appropriately to God's gracious invitation to his Son's banquet, or risk being excluded from his eschatological celebration. Text: Matthew 22:1–14 (ESV) 1 And again Jesus spoke to them in parables, saying, 2 “The kingdom of heaven may be compared to a king who gave a wedding feast for his son, 3 and sent his servants to call those who were invited to the wedding feast, but they would not come. 4 Again he sent other servants, saying, ‘Tell those who are invited, “See, I have prepared my dinner, my oxen and my fat calves have been slaughtered, and everything is ready. Come to the wedding feast.” ' 5 But they paid no attention and went off, one to his farm, another to his business, 6 while the rest seized his servants, treated them shamefully, and killed them. 7 The king was angry, and he sent his troops and destroyed those murderers and burned their city. 8 Then he said to his servants, ‘The wedding feast is ready, but those invited were not worthy. 9 Go therefore to the main roads and invite to the wedding feast as many as you find.' 10 And those servants went out into the roads and gathered all whom they found, both bad and good. So the wedding hall was filled with guests. 11 “But when the king came in to look at the guests, he saw there a man who had no wedding garment. 12 And he said to him, ‘Friend, how did you get in here without a wedding garment?' And he was speechless. 13 Then the king said to the attendants, ‘Bind him hand and foot and cast him into the outer darkness. In that place there will be weeping and gnashing of teeth.' 14 For many are called, but few are chosen.”

4 Kingdoms 19, 20; Psalms 108:21·31; Proverbs 24:7·12; John 4:27·544 Kingdoms 19, 20; Psalms 108:21–31; Proverbs 24:7–12; John 4:27–54

https://www.youtube.com/@PhilipOlubakin

4 Kingdoms 17:24-18:37; Psalm 108:1·20; Proverbs 24:1·6; John 4:1·264 Kingdoms 17:24-18:37; Psalm 108:1–20; Proverbs 24:1–6; John 4:1–26

4 Kingdoms 15:1-17:23; Psalm 107; Proverbs 23:33·36; John 3:22·364 Kingdoms 15:1-17:23; Psalm 107; Proverbs 23:33–36; John 3:22–36

https://www.youtube.com/@PhilipOlubakin

4 Kingdoms 12-14; Psalms 106:31·43; Proverbs 23:28·32; John 3:1·214 Kingdoms 12-14; Psalms 106:31–43; Proverbs 23:28–32; John 3:1–21

Youtube: https://www.youtube.com/@PhilipOlubakin/videos

4 Kingdoms 10, 11; Psalm 106:15·30; Proverbs 23:24·27; John 24 Kingdoms 10, 11; Psalm 106:15–30; Proverbs 23:24–27; John 2

Welcome back to "The 20 Kingdoms", a new season of The Earful Tower podcast. As you probably know, there are 20 districts in Paris, known as arrondissements. They may as well be kingdoms, at least for this podcast season, where I'll visit each kingdom and introduce you to someone who truly loves it. That's the whole concept. This isn't me recommending cafes or restaurants in different parts of town. This is true locals telling us about the soul of their kingdom and what they like to do there. The goal is to give you a very real look at each of these districts from a local's perspective.  And for the 19th Kingdom, the second episode of the season, you'll meet Ben McPartland, the presenter and producer of the Talking France podcast, which is made by The Local France news website here in Paris.  He loves this "genuine neighbourhood" of an arrondissement, and I met him at the edge of the Bassin de la Villette for a pint of beer, which he also loves. Here's what he had to say. Mentioned in this episode: Drinks, Food & Canal Hangouts Paname Brewing Company A floating brewery on the Bassin de la Villette with an easygoing, almost London-style pub atmosphere. Great beers, lively crowds, and one of the best sunset views over the canal. 41 Quai de la Loire, 75019 panamebrewingcompany.com L'Atalante Just up the Canal de l'Ourcq from Paname Brewing, this spot is known for its strong craft beer selection and excellent IPAs. 26 Quai de la Marne, 75019 latalante-paris.com La Rotonde Historic circular building at Stalingrad with restaurants, terraces, and drinks right on the edge of the canal basin. Ideal meeting point before exploring the neighborhood. 6–8 Place de la Bataille de Stalingrad, 75019 Bars Inside Buttes-Chaumont In summer, the park fills with tiny outdoor bars and terraces tucked among the hills and pathways — perfect for an afternoon drink after wandering the park. Music, Film & Culture Philharmonie de Paris One of Paris's great modern concert halls, famous for its dramatic silver architecture and panoramic rooftop terrace overlooking the city. 221 Avenue Jean Jaurès, 75019 philharmoniedeparis.fr Le Zénith Large live music venue inside Parc de la Villette hosting major touring artists and rock concerts. 211 Avenue Jean Jaurès, 75019 le-zenith.com MK2 Cinemas Twin cinemas facing each other across the canal. A favorite local spot for late-night screenings and films in original English versions. 7 Quai de la Loire & 14 Quai de la Seine, 75019 mk2.com Cité des Sciences et de l'Industrie Massive science and industry museum loved by Parisian families, with exhibitions, immersive installations, and huge open spaces. 30 Avenue Corentin Cariou, 75019 cite-sciences.fr On the Water Marin d'Eau Douce Rent small electric boats and cruise the Canal de l'Ourcq yourself — especially beautiful from spring through early autumn. 37 Quai de la Seine, 75019 marindeaudouce.fr Kayaks & Rowboats Locals can often access free kayaking and rowing sessions around the Bassin de la Villette on weekends during warmer months. Summer Canal Swimming Every summer, sections of the Bassin de la Villette transform into open-air swimming areas, with races, floating pools, and seasonal events. Parks & Walks Parc des Buttes-Chaumont Wild, cinematic, and hilly — often called the most beautiful park in Paris. Expect cliffs, bridges, waterfalls, a lake, and incredible Sacré-Cœur views. Parc de la Villette Huge contemporary park blending architecture, green space, music venues, museums, and canal life into one sprawling cultural district. **************** This episode brought to you by The Earful Tower Tours. Come join us in the Marais, Montmartre, or the Latin Quarter. Our Walking Tours are exceptionally highly rated online and are the best way to experience this podcast in real life. The Earful Tower exists thanks to support from its members. For just $10 a month you can unlock almost endless extras including bonus podcast episodes, live video replays, special event invites, and our annually updated PDF guide to Paris.  Membership takes only a minute to set up on Patreon, or Substack. Thank you for keeping this channel independent.  For more from the Earful Tower, here are some handy links: Website  Weekly newsletter  Walking Tours Music: Pres Maxson 

4 Kingdoms 8:7-9:37; Psalm 106:1–14; Proverbs 23:19–23; John 1:29–51

4 Kingdoms 6:1-8:6; Psalm 105:32–48; Proverbs 23:13–18; John 1:1–28

What happens when you truly trust God with your future?In this message from Daniel 8, we are reminded that God has always been in control. Kingdoms rise and fall, culture changes, and the world feels uncertain, but none of it surprises Him.Daniel received visions of things far beyond his understanding, yet his response was simple: he got up and went about the king's business.That same challenge is for us today. Instead of living consumed by fear, anxiety, and uncertainty, we can live with confidence because Jesus has already secured the victory.If God was faithful then, He is still faithful now.

4 Kingdoms 4, 5; Psalm 105:16–31; Proverbs 23:6–12; Luke 24:36–53

4 Kingdoms 1-3; Psalm 105:1–15; Proverbs 23:1–5; Luke 24:1–35

Abstract: Based on Doctrine and Covenants 131:1, The Church of Jesus Christ of Latter-day Saints teaches that there are three degrees within the celestial kingdom. There has been a proposal that this teaching is incorrect and instead this scripture should be interpreted as a reference to the three kingdoms described in Doctrine and Covenants 76 (celestial, terrestrial, and telestial). This proposition is based on two claims. First, the word celestial, in Joseph Smith's day, meant heavenly or belonging to heaven, so Doctrine and Covenants 131:1 should be interpreted to mean “in heaven there are three degrees.” The second claim is that interpreting Doctrine and Covenants 131:1 as referring to three degrees in the celestial kingdom is a twentieth-century innovation based on one sermon by one Apostle, with almost no other apostolic support before or after that sermon. This article shows that the first claim is very likely incorrect and the second is demonstrably false. The article then briefly addresses the question of degrees in the terrestrial and telestial kingdoms. The post Multiple Degrees within the Celestial, Terrestrial, and Telestial Kingdoms first appeared on The Interpreter Foundation.

3 Kingdoms 21:23-22:50; Psalm 104:28–45; Proverbs 22:27–31; Luke 23:26–56

3 Kingdoms 19:9b-21:22; Psalm 104:16–27; Proverbs 22:21–26; Luke 23:1–25

In Acts 17, the early Christians were accused of “turning the world upside down.” Why? Because they preached a message Rome could not tolerate: there is another King—Jesus. This wasn't private spirituality. It was a public declaration that challenged the authority of Caesar himself. That's why mobs formed. That's why rulers panicked. That's why the charge was treason.In this episode, Mike D'Virgilio breaks down what Acts 17 really means—and why the same message still disrupts the world today. The gospel doesn't just change hearts. It confronts kingdoms.Watch all of our videos and subscribe to our channel for the latest content >HereHere

3 Kingdoms 17:1-19:9a; Psalm 104:1–15; Proverbs 22:16–20; Luke 22:47–71

3 Kingdoms 14-16; Psalm 103:19·35; Proverbs 22:11·15; Luke 22:24·463 Kingdoms 14-16; Psalm 103:19–35; Proverbs 22:11–15; Luke 22:24–46

3 Kingdoms 12:26-13:34; Psalm 103:1·18; Proverbs 22:6·10; Luke 22:1·23

For the full episode, subscribe here to Inside Call me Back. ____ This is a sneak peek from the members-only edition of Inside Call Me Back, where Dan is joined by Ark Media contributor Tal Becker. In this sneak peek Tal answer a question from our community: are we witnessing the splintering of Israeli society into the two Kingdoms of Israel and Judah? If you want to hear the rest of the episode, please consider supporting our work at Ark Media, by subscribing to our members-only feed - Inside Call me Back ____ More Ark Media: Submit questions to our hosts Gift a subscription of Inside Call me Back Explore Israel Votes Listen to For Heaven's Sake Listen to What's Your Number? Watch Call me Back on YouTube Sponsorship inquiries Newsletters | Ark Media | Amit Segal | Nadav Eyal Instagram | Ark Media | Dan X | Dan Dan Senor & Saul Singer's book, The Genius of Israel Get in touch

3 Kingdoms 11:1-12:25; Psalm 102:13·22; Proverbs 22:1·5; Luke 21:20·38

3 Kingdoms 8:53-10:33; Psalm 102:1·12; Proverbs 21:26·30; Luke 21:1·19

3 Kingdoms 7:1-8:52; Psalm 101:16·29; Proverbs 21:21·25; Luke 20:27·47

3 Kingdoms 4-6; Psalm 101:1·15; Proverbs 21:16·20; Luke 20:1·26

Revelation 13:1-12 – Kingdoms of this World and Authority

3 Kingdoms 2:26-3:27; Psalms 99, 100; Proverbs 21:11·15; Luke 19:28·48

3 Kingdoms 1:1-2:25; Psalms 97, 98; Proverbs 21:6·10; Luke 19:1·27

2 Kingdoms 23:8-24:25; Psalm 96; Proverbs 21:1·5; Luke 18:18·43

2 Kingdoms 22:1-23:7; Psalm 95; Proverbs 20:21·25; Luke 18:1·17

2 Kingdoms 20, 21; Psalm 94; Proverbs 20:16–20; Luke 17:20–37

Welcome to "The 20 Kingdoms", a new season of The Earful Tower podcast. As you probably know, there are 20 districts in Paris, known in French as arrondissements. But my brother once referred to them as kingdoms and I liked it. It's true, each of the districts has its own soul, quite separate from the next. They may as well be kingdoms. At least for a podcast season.  In this 20-episode season of the podcast, I'm going to visit each kingdom and introduce you to someone who truly loves that particular district. Maybe they work there, maybe they live there, or maybe they just love it. That's the whole concept. This isn't me recommending cafes or restaurants in different parts of town. This is true locals telling us about the soul of their kingdom and what they like to do there. The goal is to give you a very real look at each of these districts from a local's perspective.  And for the 20th Kingdom, the first episode of the season, you'll meet Abiola, a social worker who looks after kids in the north western side of the district. He loves cafes, good food, football and the 20th arrondissement of Paris. Here's what he had to say. Mentioned in this episode:  Restaurant Paloma Website: https://www.instagram.com/paloma.belleville/  Address: 93 Rue Julien Lacroix, 75020 Paris Bar Combat  Website: https://www.instagram.com/combat.belleville/?hl=en Address: 63 Rue de Belleville, 75019 Paris Cafes  Candle Kids Website: https://www.instagram.com/candlekidscoffee/ Address: 107 rue des couronnes, Paris, France 75020 Miliki Coffee Website: https://milikicafe.com/ Address: 8 rue Levert, 75020 Paris Bambin Website: https://bambin-coffeeshop.fr/ Address: 40 Rue de Tourtille, 75020 Paris Best thing to do Parc de Belleville Best street Rue Saint Blaise ******************** This episode brought to you by The Earful Tower Tours. Come join us in the Marais, Montmartre, or the Latin Quarter. Our Walking Tours are exceptionally highly rated online and are the best way to experience this podcast in real life. The Earful Tower exists thanks to support from its members. For just $10 a month you can unlock almost endless extras including bonus podcast episodes, live video replays, special event invites, and our annually updated PDF guide to Paris.  Membership takes only a minute to set up on Patreon, or Substack. Thank you for keeping this channel independent.  For more from the Earful Tower, here are some handy links: Website  Weekly newsletter  Walking Tours Music: Pres Maxson