Podcasts about kingship

In this week's conversation with Tanakh scholar and master teacher R. Hayyim Angel, we discuss Shmuel's harsh rejection of kingship expressed in the Haftarah choice and why even God's approval of the people's request cannot convince him otherwise. This year the Matan Podcast is exploring the weekly Haftarah.

When the storms of life hit, as they do, right, what we do is that instinctively we grab a life vest, we look for a lifeline here on earth, a worldly solution if you will … instead of turning to the One who can calm the storm. So, you have to ask yourself then, who exactly is the Lord of our lives?   Just Like the Rest Over these last few weeks we have been looking at what it means to get our feet back on solid ground in life. You know, when we are going through storms we are bobbing around like a tiny little boat floundering on an angry sea and sometimes we don't know which way to head – which way is up, which way is down. All we want to do is put our feet back on solid ground. And it turns out that you don't always find that solid ground exactly where you expect to find it. And we have been exploring this whole idea of getting our feet on solid ground through the story of a humble woman called Hannah who honoured God and turned to Him in the midst of her storm - and at completely the other end of the scale, a priest called Eli and his sons Hophni and Phinehas. They were evil guys and they got their just rewards and the nation of Israel who struggled with their God. If you've got a Bible, grab it and open it up. Over these last three weeks we have been looking at the first seven chapters of the Book of First Samuel. Now First Samuel appears about a third of the way through the Old Testament. We are going to finish off that series today with the crux of what this is all about. We are going to have a look at the decision that ultimately determines whether our feet are on solid ground or not. It's a decision between the obvious and the not so obvious. What is it that you and I can decide to do that will absolutely ensure that no matter what comes our way, our feet are on solid ground? Now the pivot of this whole story – the contrast of Hannah on the one hand and Hophni and Phinehas and their dad, Eli, on the other – happens, if you remember the verse – if you have been with us over these last few weeks – in First Samuel chapter 2, verse 30, where God says: Those who honour Me, I will honour but those who despise Me will be treated with contempt. We are going to pick up that story today. The priests are dead, they've got their just rewards, Hannah's son – she couldn't have a son remember, but she now has a son, he is grown up – Samuel is the judge and the prophet and the leader over all Israel. Now that's a really important concept – they didn't have a King. All the other nations had a King but Israel did not because Israel's system of government was a theocracy – that meant that God was their King. And God appointed judges and prophets to declare His Word over the people of Israel. So He administered justice – this was Samuel – he was a prophet who declared the will of God and God was the King to the people. Now that was unique among the nations and as we saw over the last few weeks, when they honoured God; when they obeyed Him, that nations' feet were on solid ground. Now the story takes an interesting twist. We are going to pick it up in chapter 8 of the Book of First Samuel. Here's how it goes: When Samuel became old, he made his sons judges over Israel. The name of his first born son was Joel and the name of his second was Abijah and they were judges in Beer-sheba. Yet his sons didn't follow in his ways but turned aside after gain – they took bribes and perverted justice. Then all the elders of Israel came together and they came to Samuel at Ramah and they said to Samuel "You are old and your sons don't follow in your ways, appoint for us then, a King to govern over us like the other nations." But this displeased Samuel when they said "Give us a King to govern us. So Samuel prayed to the Lord and the Lord said to Samuel "Listen to the voice of the people in all that they say to you for they have not rejected you, but they have rejected Me from being King over them. Just as they have done to Me from the day I brought them up out of Egypt to this day, forsaking Me, serving other gods so also they are doing to you. Now then, listen to their voice – only you shall solemnly warn them and show the ways of the King who shall reign over them." So Samuel reported all the words of God to the people who were asking him for a King. He said these will be the ways of the King who will reign over you: he will take your sons and appoint them to his chariots and to be his horse men and to run before his chariots and he will appoint for himself commanders of thousands and commanders of fifties and some will plough his ground and reap his harvest and to make his implements of war and to make his chariots. He will take your daughters to be perfumers and cooks and bakers. He will take the best of your fields and your vineyards and olive orchards and give them to his courtiers. He will take one tenth of your grain and of your vineyards and give them to his officers and his courtiers. He will take your male and female slaves and the best of your cattle and donkeys and put them to his work. He will take one tenth of your flocks and you shall be his slaves and in that day you will cry out because of your King whom you have chosen for yourselves but the Lord will not answer you in that day. But the people refused to listen to the voice of Samuel. They said "No, we are determined to have a King over us so that we may also be like the other nations and that our King may govern us and go out before us and fight our battles." Isn't that interesting? All this time you go right back to the slavery, when Israel was in slavery in Egypt and God released them through some major miracles and through the parting of the Red Sea and then into the Promised Land and they captured the Land, battle after battle. All this time it was a simple, simple principle that God honours those who honour Him. And God did and God won the battles for them and God delivered them. And now they reject their King, their God who is able and willing to bless them and to protect them. Why? Well, actually, first they blame Samuel's sons and no doubt there is something in that, but actually you find out the reason towards the end of that verse. Look again at the passage we have just read: verses 19 and 20 of chapter 8: But the people refused to listen to the voice of Samuel. They said "No, we are determined to have a King over us so that we also may be like other nations and that our King may govern us and go to battle and fight our battles for us." They wanted to be like all the other nations. Now, let's think about that. Israel is unique – God is their King, He promised them the Promised Land, He has the power to make it happen. Whenever they honour Him He does make it happen and yet they want to reject Him – why? So that they can be like all the other nations! Is that stupid or what? None of the other nations have an invincible god as their king so why do they want to be like the other nations? Because in the heat of the battle they want a king they can see – a king of flesh and blood! Their enemies have a king at the head of their army so they want one too and they are prepared to give up the perfect power of the King of Kings for a poor substitute so that they can have a king that they can see! How often do we do that? How often do we put our faith in things that we can see – in our investment portfolio to provide wealth is fine until the economy goes belly up, in our career, which is fine until our health fails, in other people, which is fine until they desert us or fail us? See when we hit a storm you know what we want to do? We want to reach out and put a life preserver on instead of go to the One who can stop the storm. We want something we can see and touch and feel, instead of putting our faith in the One whom we can't see. A favourite Scripture you hear people quote is Second Corinthians chapter 5, verse 7 that says "We walk by faith and not by sight" and that's great until the storm hits, when we will definitely go for something that we can see and touch and feel, ahead of someone we can only see by faith – we'll pick that anytime. And that's the point – when we step off solid ground onto a stormy ocean.   What's the Problem? Yea, just like Israel, we want to be just like everyone else some days; just normal, everyday people who put our faith in things that we can touch and feel. It is something the Apostle Paul rejected – have a listen – Second Corinthians chapter 5, beginning at verse 1. He says: We know that if the earthly tent we live in is destroyed, we have a building from God, a house, not made with hands, eternal in the heavens. For in this tent we groan, longing to be clothed with our heavenly dwelling, if indeed, when we have taken it off, we will not be found naked. For while we are still in this tent, we groan under our burden because we wish not to be unclothed but to be further clothed, so that what is mortal may be swallowed up by life. He who has prepared us for this very thing, is God, who has given us His Spirit as a guarantee so we are always confident, even though we know that while we are at home in the body, we are away from the Lord, for we walk by faith not by sight. Yes, we do have confidence and we would rather be away from the body and at home with the Lord. See, here Paul is talking about the struggle between the temporal and the eternal – between what we can see and what we can't see. And Paul is saying "Look, I have got a body; I've got a tent but one day that is going to pass away and my faith isn't in the "here and now" – my faith is in God – I walk by faith not by sight." It's about where he puts his confidence. Now, let me tell you how easy it is to appoint an earthly King, like what Israel was trying to do and to reject the King of Kings – even when we are out and about doing God's work. This ministry that I am involved in, Christianityworks, it has been going for fifty years out of Australia and yet when I took over four years ago, there were hardly any people supporting the ministry. It had almost no income, it was going broke, there were no programmes going to air. And four years ago – it's still pretty fresh – I remember the panic attacks over finances – you see the money dwindling away and wondering when we are going to go broke – not if but when. You see, what I was doing: I wanted a big bank balance – something that would provide security that I could see and I had to turn away from that. I had to put my trust in God alone and these days, sometimes, let me tell you, things are still very, very tight. And whilst I do my part in all of that, as a good steward of the money that supporters entrust to the ministry, over and over and over and over again, let me tell you, as we have done our best just to simply honour God in all that we do here in the ministry of Christianityworks, He has honoured us. It's as simple as that! Now, let's get back to the story and find out where the real problem was here with Israel and the Kingship of God. Well, Israel got its very first King like all the other nations and God, through the prophet Samuel, appointed Saul. Let's have a look at it in the first couple of verses of chapter 9 of the Book of First Samuel: There was a man of Benjamin whose name was Kish son Abiel son of Zeror son Becorath son of Aphiah, a Benjaminite, a man of wealth. He had a son whose name was Saul, a handsome young man. There was not a man among the people of Israel more handsome than he – he stood head and shoulders above everyone else. So the prophet hears from God and God says "Saul is the King. If they want a King they are going to get Saul". And initially at least, after he is anointed, Saul has success because even though God was rejected by His people in favour of Saul, God is a God of grace and He continued to honour them and bless them even though He warned them of how the King would turn out. We saw that earlier. See, sometimes when we reject the Kingship of God in our lives and choose something else – career or wealth or whatever it is – initially we have some success but as we will see later, Saul ended up in abject failure. In fact, Saul (if you want to read it in First Samuel chapter 31) committed suicide in the middle of battle. It's easy for you and me to say "Well, what's the problem here? It's probably not a bad thing that they had a King to lead the nation. What's the problem? I do have to invest and plan for my retirement, sure, but do we do it under the Kingship of God?" When God is calling us to give a substantial amount of our money to let's say the poor, do we do that? Or do we sock it away for our retirement? Who or what do we put our trust in, who or what do we submit to? Listen again to what Samuel said to Israel – First Samuel chapter 10, beginning at verse 17: Samuel summoned the people to the Lord at Mizpah and he said to them "Thus says the Lord, the God of Israel, "I brought you up out of Egypt – I rescued you from the hand of the Egyptians and from the hand of all the kingdoms that were oppressing you. But today, you have rejected your God, the God who saves you from all your calamities and all your distresses and you have said "No! but set a King over us." That's the problem – they rejected their God; they rejected the great Unseen for a King who was far inferior to God but whom they could see. See, despite all that they knew – they knew that God had brought them out of Egypt; they knew that He had rescued them from the Egyptians; they knew that He had rescued them from all their oppressors. God said "I did all that. Couldn't you see that I was your King? Couldn't you see that I am worthy of your trust? Couldn't you see that with Me you have your feet on solid ground? Couldn't you see that?" No, they couldn't see and no, some days we can't see it either. We are blinded by the dazzle of what this world has to offer. It never ceases to amaze me, you know, in times of economic prosperity, people behave as though there is no tomorrow. They put their faith in the money they are earning, their stock portfolio that is growing and the house that's mortgaged up to the hilt and the new car and all that stuff. But then, when the economy eventually takes a dive - as mind you, it always does – they cry out and scream at the price of petrol and the high interest rates and the risk of losing their home. Can I tell you something? You can't live a life of peace if you are putting your trust in an inferior king. You can't have security when you put your faith in those things that will fail. You can't! I can't! It just doesn't work.   Choose your King I want to take us right back now to the beginning of this series – to the first chapter of First Samuel. It's the story of a simple woman called Hannah - she was one of Elkanah's two wives. The other wife Peninnah had children, Hannah had none. And if you have ever been in that situation where you can't have kids or you know someone in that situation, you know how incredibly painful that is and to make it worse the other wife Peninnah, would give Hannah a hard time over this. Pretty tough! There is a real storm that was going on year after year after year – this pain of being childless. Now Hannah had a lot of choices in that space. She could have been angry, she could have lashed out or she could have withdrawn. Her husband didn't help her much so what does Hannah do? First Samuel chapter 1, verse 9: Once they had finished eating and drinking in Shiloh, Hannah stood up. Now Eli the priest was sitting on a chair by the doorpost of the Lord's temple. In the bitterness of her soul, Hannah wept and prayed to the Lord and she made a vow. She said "Lord God Almighty, if You will only look upon Your servant's misery and remember me and do not forget Your servant but give her a son, then I will give him to the Lord for all the days of his life and no razor will ever be used on his head. And as she kept praying to the Lord, Eli the priest, looked at her mouth – Hannah was praying in her heart – her lips were moving but her voice couldn't be heard. Now, Eli thought she was drunk and said to her "How long will you keep on getting drunk. Get rid of your wine." She said "Not so, my lord, I'm a woman who is deeply troubled. I have not been drinking wine or beer; I was pouring out my soul to the Lord. (Isn't that beautiful?) Don't take your servant for a wicked woman. I have been praying here out of my great anguish and grief." And Eli answered "Well, go in peace and may the God of Israel grant you what you have asked for." She said "May your servant find favour in your eyes." Then she went away and she ate something and her face was no longer downcast. Now it turns out – see, Hannah was a "nobody", not like the priest – she wasn't a man in the social structure – she wasn't a priest, she was a "nobody". She just goes and pours out her heart to God amidst the bitterness of her soul. Turns out God honours those who honour Him, as she does have a son, she calls him Samuel. She gives him back to Eli; she gives him over to God as soon as he is weaned and he comes and serves as a priest in the temple, under Eli, whom she discovers later, is a bad dude. This priest is supposed to be a go-between between God and His people, yet he and his sons have no respect for God and His people at all, so Samuel is put there by faith by her. Now we have heard the story: Samuel grows up, he becomes a mighty man of God. Do you know why that happened? Because Hannah honoured God! And God says "I will honour those who honour Me but those who despise Me, will be treated with contempt". And that's what Eli and his sons Hophni and Phinehas found out when they died because they did not honour God. And then we saw how, because of them, Israel ends up rejecting God. And you know how that ends up? In defeat! Saul ends up committing suicide – you can look at it in chapter 31, the last chapter of the Book of First Samuel. Israel rejected God as its King and God said "Well ok, I am going to warn you – you're rejecting Me. I am going to give you a King but this is not going to go well for you." And because they wanted a King that they could see, they rejected God anyway, they chose Saul and it ended up not well for them. The Philistines defeated them, Saul died. The one who is honoured by God is the one who honoured Him! How did she do that? In her misery and her pain; in the bitterness of her soul – she didn't act up, she didn't complain, she didn't grumble – she put her trust simply in God. She poured her soul out to Him, God honoured her. Eli didn't, his sons didn't! At the end of the day, Saul didn't, Israel certainly didn't – the one who did was Hannah and God honoured her because she honoured Him. I want to lay a challenge before each one of us today through this story. We all go through times, you know, when we would like to have our feet on solid ground and yet we are all over the place and things don't seem to be working out and everyone is coming up against us. I want to lay a challenge before each one of us today – you and me – we have to choose our King – it's either God or it is something else we trust in. You can't have both – you can't serve two kings, you can't serve two masters. It's either going to be God, the great unseen reality; the King of Kings and the Lord of Lords or its going to be something we see – a life preserver that we can grab onto. Problem is, life preservers might stop us from sinking for a while but they can't stop the storm. Only God can stop the storm! There are people listening today and your life seems to be one endless storm. Maybe you are absolutely sick to death of being tossed around by angry waves; maybe you are in that boat today. Well, it is time to put your feet back on solid ground. It is time to say "You know something? I may be a nobody like Hannah, it may be that I am not an Eli, I'm not a Samuel, I'm not a David, I'm not some big person – I'm some little unknown person like Hannah, that may will be the case. And yet in this whole story she is the only one who received God's blessing because she is the only one who honoured God. She received her son Samuel who had such a mighty influence over the history of her nation." And Hannah was onto something! Maybe today is time to say "I choose my King". Either we are going to choose God or we are going to reject Him and choose something that we can feel or touch. I can choose a "Saul" in my life – you can choose a 'Saul' in your life and it may give us a sense of security for a little while. You know, when that boat is bobbing round the ocean, you grab for the life preserver – that's a pretty good thing. Probably a pretty good feeling but the life preserver doesn't get us out of the storm. It just keeps us floating there for a bit longer. Only One – the only One – that can get us out of the storm; the only One that can put our feet back on solid ground is our King, God. You want your feet on solid ground? This whole story that we have been looking at over the last four weeks in the first nine or ten chapters of First Samuel – this story is about the Kingship of God. And the story tells us very clearly – you want to put your feet on solid ground? Go honour God – go choose Him as your King – go submit to Him as your King! Let me ask you something – which one is going to work, the King of Kings or Saul? Which one is going to put your feet back on solid ground? Which King will you choose in your life?

#forchildrenofallages #thehiddenkingdoms #youtubeshortsatpastordeborah References 1. Audacity, Free Audio Recording Program 2. Pastor Deborah's Own Voice 3. Wondershare, Video Creating and editing program with free music clips 4. The Authorized King James Bible 5. Google Free Clip Art 6. Pixabay, Free Motion Video Clips 7. Dr. Myles Munroe, The Bahamas Faith Ministries, His Teachings on the topic that humanity are ignorant spiritual kings of the Kingdom of Heaven 8. 101 Dalmations, Movie from Walt Disney Scriptures used in teaching 1. Isaiah 60 : 11 - 13, Written by the Old Testament Prophet Isaiah about what God spoke to him about regarding the Kingship of our spirit and God's relationship to it Free Music Clips 1. Chinese Vintage 2. Romantic Story with You 3. Chinese Style The Old Memories 4. Romantic Chinese Style Love Story 5. The Ambient Ocean Pastor Deborah's global web site of Agape Love, Love is Here is at www.agapeloveishere.org Pastor Deborah Schleich is on X and LinkedIn Pastor Deborah Schleich is on Instagram at pastordeborah4ever Pastor Deborah Schleich is on Spotify at Agape Love Ministries, Setting The Captives Free Pastor Deborah's many Free Podcast Shows of the videos are all on Free Podcast Platforms on the front page of the web site on the left hand side of the page The Hidden Kingdoms Channel has many playlist to look at and YouTube Shorts, Community Posts and YouTube Podcast Shows all for free

#forchildrenofallages #thehiddenkingdoms #youtubeshortsatpastordeborah References 1. Audacity, Free Audio Recording Program 2. Pastor Deborah's Own Voice 3. Wondershare, Video Creating and editing program with free music clips 4. The Authorized King James Bible 5. Google Free Clip Art 6. Pixabay, Free Motion Video Clips 7. Dr. Myles Munroe, The Bahamas Faith Ministries, His Teachings on the topic that humanity are ignorant spiritual kings of the Kingdom of Heaven 8. 101 Dalmations, Movie from Walt Disney Scriptures used in teaching 1. Isaiah 60 : 11 - 13, Written by the Old Testament Prophet Isaiah about what God spoke to him about regarding the Kingship of our spirit and God's relationship to it Free Music Clips 1. Chinese Vintage 2. Romantic Story with You 3. Chinese Style The Old Memories 4. Romantic Chinese Style Love Story 5. The Ambient Ocean Pastor Deborah's global web site of Agape Love, Love is Here is at www.agapeloveishere.org Pastor Deborah Schleich is on X and LinkedIn Pastor Deborah Schleich is on Instagram at pastordeborah4ever Pastor Deborah Schleich is on Spotify at Agape Love Ministries, Setting The Captives Free Pastor Deborah's many Free Podcast Shows of the videos are all on Free Podcast Platforms on the front page of the web site on the left hand side of the page The Hidden Kingdoms Channel has many playlist to look at and YouTube Shorts, Community Posts and YouTube Podcast Shows all for free

Professor Andrew Bayliss discusses the origins and geography of Sparta, a fertile but mountain-locked valley. He explains the unique dual kingship and the Spartan "plantation cult" society, which relied on the brutal enslavement of the Helots. Bayliss also notes early military overconfidence, exemplified by their defeat at Tegea.1949

Dr. Shirley's monograph, Religion, Gender, and Politics in Medieval Sri Lanka: The Reconstruction of Buddhist Kingship, ca. 1070-1215 (ARC Humanities Press, 2026), is now available open access, thanks to the generous support of the Robert H. N. Ho Family Foundation. This book offers a radical reconsideration of the Poḷon-naruva period, long understood to be a turning point in the history of Theravāda Buddhism. Histories of this period have been overwhelmingly based on a series of literary accounts written long after the fact. But by drawing on textual, inscriptional, numismatic, and material evidence from within the period itself, the book reveals how the intellectual and social histories of Buddhism, politics, and gender were inextricably intertwined in Poḷon-naruva. In particular, it argues that debates over what it meant to be a “good Buddhist king” were intrinsically debates about Buddhist masculinity and about the proper relationship of gender to power. Link to purchase/download the book here. Bruno M. Shirley is a lecturer in Buddhist Studies at Heidelberg University, Germany. He completed his MA in Religious Studies at Te Herenga Waka/Victoria University of Wellington, NZ, and then PhD in Asian Literature, Religion, and Culture at Cornell University in New York, USA. Dr. Shirley is a historian of religion, gender, and politics in early second-millennium Sri Lanka and beyond. As an academic, he is interested in what it meant to understand oneself as “Buddhist” in medieval South Asia. His research explores a wider range of evidence—from royal inscriptions, to monastic disciplinary codes, to elaborate poems—in order to expose the cracks and fissures between competing visions of Buddhism. Resources referred to in the interview:  Alastair Gornall, Rewriting Buddhism: Pali Literature and Monastic Reform in Sri Lanka, 1157–1270. University College London Press, 2020. Day, Tony. “Ties That (Un)Bind: Families and States in Premodern Southeast Asia.” The Journal of Asian Studies 55, no. 2 (1996): 384–409. Gunawardana, R. A. L. H. Robe and Plough: Monasticism and Economic Interest in Early Medieval Sri Lanka. University of Arizona Press, 1979. 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

Dr. Shirley's monograph, Religion, Gender, and Politics in Medieval Sri Lanka: The Reconstruction of Buddhist Kingship, ca. 1070-1215 (ARC Humanities Press, 2026), is now available open access, thanks to the generous support of the Robert H. N. Ho Family Foundation. This book offers a radical reconsideration of the Poḷon-naruva period, long understood to be a turning point in the history of Theravāda Buddhism. Histories of this period have been overwhelmingly based on a series of literary accounts written long after the fact. But by drawing on textual, inscriptional, numismatic, and material evidence from within the period itself, the book reveals how the intellectual and social histories of Buddhism, politics, and gender were inextricably intertwined in Poḷon-naruva. In particular, it argues that debates over what it meant to be a “good Buddhist king” were intrinsically debates about Buddhist masculinity and about the proper relationship of gender to power. Link to purchase/download the book here. Bruno M. Shirley is a lecturer in Buddhist Studies at Heidelberg University, Germany. He completed his MA in Religious Studies at Te Herenga Waka/Victoria University of Wellington, NZ, and then PhD in Asian Literature, Religion, and Culture at Cornell University in New York, USA. Dr. Shirley is a historian of religion, gender, and politics in early second-millennium Sri Lanka and beyond. As an academic, he is interested in what it meant to understand oneself as “Buddhist” in medieval South Asia. His research explores a wider range of evidence—from royal inscriptions, to monastic disciplinary codes, to elaborate poems—in order to expose the cracks and fissures between competing visions of Buddhism. Resources referred to in the interview:  Alastair Gornall, Rewriting Buddhism: Pali Literature and Monastic Reform in Sri Lanka, 1157–1270. University College London Press, 2020. Day, Tony. “Ties That (Un)Bind: Families and States in Premodern Southeast Asia.” The Journal of Asian Studies 55, no. 2 (1996): 384–409. Gunawardana, R. A. L. H. Robe and Plough: Monasticism and Economic Interest in Early Medieval Sri Lanka. University of Arizona Press, 1979. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

Dr. Shirley's monograph, Religion, Gender, and Politics in Medieval Sri Lanka: The Reconstruction of Buddhist Kingship, ca. 1070-1215 (ARC Humanities Press, 2026), is now available open access, thanks to the generous support of the Robert H. N. Ho Family Foundation. This book offers a radical reconsideration of the Poḷon-naruva period, long understood to be a turning point in the history of Theravāda Buddhism. Histories of this period have been overwhelmingly based on a series of literary accounts written long after the fact. But by drawing on textual, inscriptional, numismatic, and material evidence from within the period itself, the book reveals how the intellectual and social histories of Buddhism, politics, and gender were inextricably intertwined in Poḷon-naruva. In particular, it argues that debates over what it meant to be a “good Buddhist king” were intrinsically debates about Buddhist masculinity and about the proper relationship of gender to power. Link to purchase/download the book here. Bruno M. Shirley is a lecturer in Buddhist Studies at Heidelberg University, Germany. He completed his MA in Religious Studies at Te Herenga Waka/Victoria University of Wellington, NZ, and then PhD in Asian Literature, Religion, and Culture at Cornell University in New York, USA. Dr. Shirley is a historian of religion, gender, and politics in early second-millennium Sri Lanka and beyond. As an academic, he is interested in what it meant to understand oneself as “Buddhist” in medieval South Asia. His research explores a wider range of evidence—from royal inscriptions, to monastic disciplinary codes, to elaborate poems—in order to expose the cracks and fissures between competing visions of Buddhism. Resources referred to in the interview:  Alastair Gornall, Rewriting Buddhism: Pali Literature and Monastic Reform in Sri Lanka, 1157–1270. University College London Press, 2020. Day, Tony. “Ties That (Un)Bind: Families and States in Premodern Southeast Asia.” The Journal of Asian Studies 55, no. 2 (1996): 384–409. Gunawardana, R. A. L. H. Robe and Plough: Monasticism and Economic Interest in Early Medieval Sri Lanka. University of Arizona Press, 1979. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/gender-studies

Dr. Shirley's monograph, Religion, Gender, and Politics in Medieval Sri Lanka: The Reconstruction of Buddhist Kingship, ca. 1070-1215 (ARC Humanities Press, 2026), is now available open access, thanks to the generous support of the Robert H. N. Ho Family Foundation. This book offers a radical reconsideration of the Poḷon-naruva period, long understood to be a turning point in the history of Theravāda Buddhism. Histories of this period have been overwhelmingly based on a series of literary accounts written long after the fact. But by drawing on textual, inscriptional, numismatic, and material evidence from within the period itself, the book reveals how the intellectual and social histories of Buddhism, politics, and gender were inextricably intertwined in Poḷon-naruva. In particular, it argues that debates over what it meant to be a “good Buddhist king” were intrinsically debates about Buddhist masculinity and about the proper relationship of gender to power. Link to purchase/download the book here. Bruno M. Shirley is a lecturer in Buddhist Studies at Heidelberg University, Germany. He completed his MA in Religious Studies at Te Herenga Waka/Victoria University of Wellington, NZ, and then PhD in Asian Literature, Religion, and Culture at Cornell University in New York, USA. Dr. Shirley is a historian of religion, gender, and politics in early second-millennium Sri Lanka and beyond. As an academic, he is interested in what it meant to understand oneself as “Buddhist” in medieval South Asia. His research explores a wider range of evidence—from royal inscriptions, to monastic disciplinary codes, to elaborate poems—in order to expose the cracks and fissures between competing visions of Buddhism. Resources referred to in the interview:  Alastair Gornall, Rewriting Buddhism: Pali Literature and Monastic Reform in Sri Lanka, 1157–1270. University College London Press, 2020. Day, Tony. “Ties That (Un)Bind: Families and States in Premodern Southeast Asia.” The Journal of Asian Studies 55, no. 2 (1996): 384–409. Gunawardana, R. A. L. H. Robe and Plough: Monasticism and Economic Interest in Early Medieval Sri Lanka. University of Arizona Press, 1979. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/buddhist-studies

Dr. Shirley's monograph, Religion, Gender, and Politics in Medieval Sri Lanka: The Reconstruction of Buddhist Kingship, ca. 1070-1215 (ARC Humanities Press, 2026), is now available open access, thanks to the generous support of the Robert H. N. Ho Family Foundation. This book offers a radical reconsideration of the Poḷon-naruva period, long understood to be a turning point in the history of Theravāda Buddhism. Histories of this period have been overwhelmingly based on a series of literary accounts written long after the fact. But by drawing on textual, inscriptional, numismatic, and material evidence from within the period itself, the book reveals how the intellectual and social histories of Buddhism, politics, and gender were inextricably intertwined in Poḷon-naruva. In particular, it argues that debates over what it meant to be a “good Buddhist king” were intrinsically debates about Buddhist masculinity and about the proper relationship of gender to power. Link to purchase/download the book here. Bruno M. Shirley is a lecturer in Buddhist Studies at Heidelberg University, Germany. He completed his MA in Religious Studies at Te Herenga Waka/Victoria University of Wellington, NZ, and then PhD in Asian Literature, Religion, and Culture at Cornell University in New York, USA. Dr. Shirley is a historian of religion, gender, and politics in early second-millennium Sri Lanka and beyond. As an academic, he is interested in what it meant to understand oneself as “Buddhist” in medieval South Asia. His research explores a wider range of evidence—from royal inscriptions, to monastic disciplinary codes, to elaborate poems—in order to expose the cracks and fissures between competing visions of Buddhism. Resources referred to in the interview:  Alastair Gornall, Rewriting Buddhism: Pali Literature and Monastic Reform in Sri Lanka, 1157–1270. University College London Press, 2020. Day, Tony. “Ties That (Un)Bind: Families and States in Premodern Southeast Asia.” The Journal of Asian Studies 55, no. 2 (1996): 384–409. Gunawardana, R. A. L. H. Robe and Plough: Monasticism and Economic Interest in Early Medieval Sri Lanka. University of Arizona Press, 1979. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/south-asian-studies

Dr. Shirley's monograph, Religion, Gender, and Politics in Medieval Sri Lanka: The Reconstruction of Buddhist Kingship, ca. 1070-1215 (ARC Humanities Press, 2026), is now available open access, thanks to the generous support of the Robert H. N. Ho Family Foundation. This book offers a radical reconsideration of the Poḷon-naruva period, long understood to be a turning point in the history of Theravāda Buddhism. Histories of this period have been overwhelmingly based on a series of literary accounts written long after the fact. But by drawing on textual, inscriptional, numismatic, and material evidence from within the period itself, the book reveals how the intellectual and social histories of Buddhism, politics, and gender were inextricably intertwined in Poḷon-naruva. In particular, it argues that debates over what it meant to be a “good Buddhist king” were intrinsically debates about Buddhist masculinity and about the proper relationship of gender to power. Link to purchase/download the book here. Bruno M. Shirley is a lecturer in Buddhist Studies at Heidelberg University, Germany. He completed his MA in Religious Studies at Te Herenga Waka/Victoria University of Wellington, NZ, and then PhD in Asian Literature, Religion, and Culture at Cornell University in New York, USA. Dr. Shirley is a historian of religion, gender, and politics in early second-millennium Sri Lanka and beyond. As an academic, he is interested in what it meant to understand oneself as “Buddhist” in medieval South Asia. His research explores a wider range of evidence—from royal inscriptions, to monastic disciplinary codes, to elaborate poems—in order to expose the cracks and fissures between competing visions of Buddhism. Resources referred to in the interview:  Alastair Gornall, Rewriting Buddhism: Pali Literature and Monastic Reform in Sri Lanka, 1157–1270. University College London Press, 2020. Day, Tony. “Ties That (Un)Bind: Families and States in Premodern Southeast Asia.” The Journal of Asian Studies 55, no. 2 (1996): 384–409. Gunawardana, R. A. L. H. Robe and Plough: Monasticism and Economic Interest in Early Medieval Sri Lanka. University of Arizona Press, 1979. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

Dr. Shirley's monograph, Religion, Gender, and Politics in Medieval Sri Lanka: The Reconstruction of Buddhist Kingship, ca. 1070-1215 (ARC Humanities Press, 2026), is now available open access, thanks to the generous support of the Robert H. N. Ho Family Foundation. This book offers a radical reconsideration of the Poḷon-naruva period, long understood to be a turning point in the history of Theravāda Buddhism. Histories of this period have been overwhelmingly based on a series of literary accounts written long after the fact. But by drawing on textual, inscriptional, numismatic, and material evidence from within the period itself, the book reveals how the intellectual and social histories of Buddhism, politics, and gender were inextricably intertwined in Poḷon-naruva. In particular, it argues that debates over what it meant to be a “good Buddhist king” were intrinsically debates about Buddhist masculinity and about the proper relationship of gender to power. Link to purchase/download the book here. Bruno M. Shirley is a lecturer in Buddhist Studies at Heidelberg University, Germany. He completed his MA in Religious Studies at Te Herenga Waka/Victoria University of Wellington, NZ, and then PhD in Asian Literature, Religion, and Culture at Cornell University in New York, USA. Dr. Shirley is a historian of religion, gender, and politics in early second-millennium Sri Lanka and beyond. As an academic, he is interested in what it meant to understand oneself as “Buddhist” in medieval South Asia. His research explores a wider range of evidence—from royal inscriptions, to monastic disciplinary codes, to elaborate poems—in order to expose the cracks and fissures between competing visions of Buddhism. Resources referred to in the interview:  Alastair Gornall, Rewriting Buddhism: Pali Literature and Monastic Reform in Sri Lanka, 1157–1270. University College London Press, 2020. Day, Tony. “Ties That (Un)Bind: Families and States in Premodern Southeast Asia.” The Journal of Asian Studies 55, no. 2 (1996): 384–409. Gunawardana, R. A. L. H. Robe and Plough: Monasticism and Economic Interest in Early Medieval Sri Lanka. University of Arizona Press, 1979. Learn more about your ad choices. Visit megaphone.fm/adchoices

Kingship, God, Bible, Parkwood, Barefield

The Rebbe expresses joy at the upcoming cornerstone laying for the Yeshivah in Rishon LeZion, discusses the significance of the four crowns—Kehunah, Torah, Kingship, and Shem Tov—and blesses the recipient's wife for improved health. https://www.torahrecordings.com/rebbe/igroskodesh/011/009/3548

In this fifth session on the Luminous Mysteries, Kimberly walks us through the Fifth Mystery: The Institution of the Eucharist. Join her as she highlights the announcement of Christ's Kingship, the institution of Holy Orders, and the revelation of Christ's True Presence in the Eucharist. Additionally, Kimberly guides us through this mystery with personal testimony, insightful notes from the Catechism, and astonishing prefigurements mentioned in the Old Testament that are fulfilled in the New. Whether you're watching on your own, with daughters or friends, or leading a parish study, this series is an invitation to grow as a woman of faith and grace, reflecting on the Luminous Mysteries of Jesus.

In this fifth session on the Luminous Mysteries, Kimberly walks us through the Fifth Mystery: The Institution of the Eucharist. Join her as she highlights the announcement of Christ's Kingship, the institution of Holy Orders, and the revelation of Christ's True Presence in the Eucharist. Additionally, Kimberly guides us through this mystery with personal testimony, insightful notes from the Catechism, and astonishing prefigurements mentioned in the Old Testament that are fulfilled in the New. Whether you're watching on your own, with daughters or friends, or leading a parish study, this series is an invitation to grow as a woman of faith and grace, reflecting on the Luminous Mysteries of Jesus.

Audio reading: Lev 25:36-55, 2 Sam 7:1-8:18, John 14:15-31, Psalm 119:33-48, Prov 15:33Join us on an exciting adventure as we walk through the entire bible in one year! This one-year Audio Bible podcast invites you to listen to the Bible daily, spending just 20 minutes a day walking through the entire Bible from Genesis to Revelation. . In this episode of our 1 Year Audio bible podcast,we unpack the theme: "David's Throne and Kingship is FOREVER!" as it is written in 2 Sam 7: 12-14:‘Furthermore, the Lord declares that he will make a house for you—a dynasty of kings! 12 For when you die and are buried with your ancestors, I will raise up one of your descendants, your own offspring, and I will make his kingdom strong. 13 He is the one who will build a house—a temple—for my name. And I will secure his royal throne forever. 14Whether you're looking to deepen your relationship with Jesus or stay consistent in your daily listening to Bible devotions, this podcast offers insightful reflections and an engaging walk through the Bible.Connect With Us - Website: Https://Www.Dailyaudiotorah.Com/  Spotify: Https://Open.Spotify.Com/Show/7zuyulxhnkthbgmnxu6q5t Apple Podcasts: Https://Podcasts.Apple.Com/Us/Podcast/1-Year-Audio-Bible-Podcast/Id1562405086YouTube: https://www.youtube.com/@1YearAudioBiblePodcast  

History is covenantal. This means that Christ is Lord of history, and this means that history is demonstrating the covenant faithfulness of God – that God keeps His promises. This also means that history is the story of God's personal dealings with people, families, and nations based on how they respond to God. It is not an impersonal machine churning through time; it is the story of God's dealings with His creation. All of it is designed to make us worship Him, to stand in awe at His wisdom, and to trust Him through our chapters in His epic tale. The story of Jephthah underlines these themes.The Text: “Now Jephthah the Gileadite was a mighty man of valour, and he was the son of an harlot: and Gilead begat Jephthah…” (Judges 11:1-40)King's Cross Church is a member congregation of the CREC in Moscow, ID. Visit our website at https://kingscrossmoscow.com.Follow us on Facebook: https://facebook.com/kingscrossmoscow.

Petite question : les légendes médiévales, est-ce que c'est du roman national ? Je veux dire : au Moyen Âge, quand ils parlaient du roi Arthur, ils y croyaient vraiment, ou ils savaient que c'était juste un mythe autour duquel se réunir ? Faut dire que l'Angleterre du Haut Moyen Âge, ça secoue pas mal : d'un côté, du 7e au 8e siècle, c'est l'essor du christianisme et de l'instruction. De l'autre, du 8e au 9e siècle, c'est la terreur des raids scandinaves, du clergé renversé, des monarques divisés et des royaumes impuissants… Tout ça, c'est super pour les séries "Vikings" et "The Last Kingdom"… qui d'ailleurs, ne parlent pas du roi Arthur, mais d'un autre roi qui fait penser à lui, mais qui a l'avantage d'être bien réel : Alfred de Wessex, Alfred le Grand, une véritable légende de son vivant ! Bonne écoute !

This sicha explores the role and necessity of appointing a king in Jewish society, examining commandments and narratives from the Torah regarding leadership. The Rebbe addresses misconceptions about kingship, contrasting earthly power with the divine mandate, highlighting the spiritual unity it fosters. https://www.torahrecordings.com/likutei-sichos/013/009_002

Was there really a medieval “Dark Age”? In this episode, Dr. Natasha Parnian unpacks what happened after the fall of the Sasanian Empire—and why Persian kingship didn't simply disappear. From Abbasid Baghdad to medieval Iran, ancient ideas of justice, divine glory, and sacred rule reshaped Islamic authority. The Persian king was gone, but his political afterlife was just beginning.For more information, visit www.multiculturalmiddleages.com.

In this fifth session on the Luminous Mysteries, Kimberly walks us through the Fifth Mystery: The Institution of the Eucharist. Join her as she highlights the announcement of Christ's Kingship, the institution of Holy Orders, and the revelation of Christ's True Presence in the Eucharist. Additionally, Kimberly guides us through this mystery with personal testimony, insightful notes from the Catechism, and astonishing prefigurements mentioned in the Old Testament that are fulfilled in the New.   ✨ Join the largest group Bible Study in America—Bible Across America ➡️ https://stpaulcenter.com/america Other ways to grow with the St. Paul Center: ⛪️ If you're a Priest looking to attend one of our annual Priest Conferences: https://stpaulcenter.co/priestconfere...

In this fifth session on the Luminous Mysteries, Kimberly walks us through the Fifth Mystery: The Institution of the Eucharist. Join her as she highlights the announcement of Christ's Kingship, the institution of Holy Orders, and the revelation of Christ's True Presence in the Eucharist. Additionally, Kimberly guides us through this mystery with personal testimony, insightful notes from the Catechism, and astonishing prefigurements mentioned in the Old Testament that are fulfilled in the New.   ✨ Join the largest group Bible Study in America—Bible Across America ➡️ https://stpaulcenter.com/america Other ways to grow with the St. Paul Center: ⛪️ If you're a Priest looking to attend one of our annual Priest Conferences: https://stpaulcenter.co/priestconfere...

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In this recap we look back over the last two weeks and the change of Kingship within Israel from Saul to David. We also see the benefits of the chronological version of the audio Bible in a year as the Psalms intertwine with the story of David. If you have any questions or queries please get in touch with me via jwfrazer@presbyterianireland.org

Exiles 25 will be here soon! May 30 - April 2! Register today to join us in person or stream online! https://www.theologyintheraw.com/exiles26Dr. Mark E. Moore is a bestselling author and the teaching pastor at Christ's Church of the Valley in Peoria, Arizona. He previously spent two decades as a New Testament professor at Ozark Christian College. Mark is the author of several books, including his most recent book The Missing Messiah: The Jesus We Can No Longer Ignore, which he co-authored with Kyle Idleman.Check out Kairos Classroom to learn biblical Greek and Hebrew! See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

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In this episode, Mike Tolliver and Dru Johnson reflect on the inaugural Bible First conference on politics, assessing both its successes and its limitations. Designed to “cut through the noise” of contemporary political commentary, the conference aimed to resource Christians with biblically grounded thinking rather than culturally inherited assumptions.  The conversation highlights a central tension: while many speakers engaged important historical and theological insights, fewer fully embodied the “Bible First” methodology by tracing political concepts directly through Scripture. This revealed a broader challenge within the church—namely, the difficulty of grounding political theology in the narrative and legal frameworks of the Bible, especially the Torah. Key takeaways include the importance of defining contested terms like “Christian nationalism,” the need to examine how cultural assumptions shape biblical interpretation, and the value of recovering categories such as nationhood, law, and kingship from within Scripture itself. The hosts also reflect on memorable contributions from the conference, including themes of dual citizenship in the kingdom of God and fresh biblical frameworks for understanding the nations. Ultimately, the episode frames the conference as a successful first step—one that raised better questions, exposed gaps, and set the stage for more focused, Scripture-driven conversations in the future. 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 Introduction to the Conference on Politics in the Bible 03:30 Defining Christian Nationalism and Its Implications 05:19 The Concept of 'Bible First' in Political Theology 09:42 Key Takeaways from the Conference Papers 15:49 The Role of Torah in Understanding Political Ethics 21:15 Coercive Power and Its Biblical Context 23:37 Understanding Nationhood and Identity 30:09 The Role of Law in Ancient Israel 31:27 Natural Law vs. Revealed Law 33:17 Expectations of Kingship and Governance 36:48 Future Topics for Discussion

This week, we will be studying Mark 11:1-11 under the theme “Unexpected Messiah.” The annual message of Palm Sunday is a reminder that our life, redeemed by a Savior who loves us enough to endure the cross, is ruled by a Humble King who operates in unexpected, powerful, beautiful ways.Series Summary: Fast-paced, urgent, and relentlessly focused on Jesus, the Gospel of Mark shows us not just what Jesus said, but what he did. Written for a Roman world hungry for power, Mark introduces a surprising King - one who comes to serve, to suffer, and to give his life for many. Over the coming weeks, we'll walk this road with Jesus, from the wilderness to the cross, discovering how the Servant-King's actions reveal the true good news - and what it means to follow him as disciples who take up our own cross and trust him with our lives.Add St. Marcus as your church on the Church Center App!Fill out our online connection cardHow can we pray for you? If you'd like to leave an offering or monetary donation to our ministry please click here.

Message from Dr. Michael Youssef on March 29, 2026

In this episode, we explore the Davidic Covenant — the unconditional promise Yahuah made to King David that his throne would be established forever. By focusing on passages in Psalm 89, Psalm 132, and 2 Samuel 7, we see the promise of an eternal kingdom flowing through David's lineage.This covenant doesn't stand alone. It builds on the story we've been tracing from Eden and Noah, revealing one continuous plan of redemption. Ultimately, it points to Yahusha, the Son of David — not only as Savior, but as eternal King and High Priest whose reign restores what was lost. From dominion in Eden to the promise of an unshakable throne, Scripture tells one unified story. And the King at the center of it fulfills every promise. HalleluYAH! Support the show

ORIGINAL AIR DATE: JULY 19, 2020Listeners to this podcast know that the New Testament's use of the Old Testament is crucial to being an intelligent reader of the New Testament. Usually this takes the form of a New Testament writer citing a specific Old Testament passage and either interpreting it or applying it. Sometimes the relationship between the testaments is much broader, where New Testament writers presume an entire backdrop of worldview elements or practices. In this episode we illustrate how the gospel writers intentionally present Jesus in the context of specific elements of Israelite kingship. Knowing this helps us get more out of the gospel presentations of Jesus' life.

What kind of king is worth following? In Jesus' trial before Pilate, the question of kingdom is raised again and again, only to end in the mocking of Jesus with a crown of thorns. Yet it is this moment that Jesus proves the true nature of his Kingship.