Podcasts about middle eastern

Preview for Later Today: Jonathan Schanzer. Executive Director of the Foundation for Defense of Democracies (FDD), specializing in maritime security, international sanctions, and Middle Eastern geopolitical leverage. He assesses Iranian intimidation tactics and economic leverage in the Strait of Hormuz, noting their ability to selectively approve or target international shipping, and calls for increased international and UN intervention to protect global waterways from unilateral Iranian control.1701

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

Register for Luminosity: ⁠⁠⁠⁠⁠⁠Register⁠⁠⁠⁠⁠Sign Up for Prayer⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Orbis Prayer Ministry Network – Receive prayer for healing, prophecy, inner healing and deliverance⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Donate: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Give - Orbis Ministries⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠In this episode of God Is Not a Theory, Ken Fish is joined by Middle East expert and longtime ministry leader Avner Boskey for an in-depth discussion on the Iran Deal, Israel's security challenges, and the rapidly changing landscape of the Middle East.As headlines continue to focus on negotiations, ceasefires, and regional tensions, many Christians are asking important questions:What is actually in the Iran Deal? Why are Iran's proxy armies such a major concern? How do these developments affect Israel and America's allies in the region? And what role, if any, do biblical prophecies play in understanding the times we're living in?Drawing on decades of experience in Israel and extensive knowledge of Middle Eastern history, Avner provides valuable context behind the headlines while helping believers think biblically and wisely about current events.Topics Include:What the Iran Deal actually proposesIran's proxy armies and regional influenceHezbollah, Hamas, and the HouthisIsrael's current security challengesThe role of Gulf nations in the conflictGeopolitics and diplomacy in the Middle EastBiblical prophecy and current eventsWhy Christians should pay attentionDiscernment in an age of information overloadPraying for Israel and the nationsThis is a challenging, candid episode that pulls current events into a biblical frame and calls believers to sober, prayerful attention to the times.Key Takeaways:The Middle East cannot be understood without historical contextIran's influence extends far beyond its bordersRegional conflicts have global implicationsChristians should approach current events with wisdom rather than fearBiblical prophecy deserves careful and responsible studyPrayer remains a vital response to turbulent timesUnderstanding the headlines requires looking beyond the headlines

The United States and the Iranian regime have signed a 14-point memo of understanding, establishing a 60-day window to negotiate the war's end. To work out the details—which include an end to sanctions and international monitoring of Iran's uranium—J.D. Vance met with Iran's diplomats in Switzerland, while Secretary Marco Rubio is slated to confer with Middle Eastern allies this week. Meanwhile, U.K. prime minister Keir Starmer has resigned amid a breakdown of government trust, sparked by the Labour government's failure to take immigration and related crime seriously.  This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit claremontinstitute.substack.com/subscribe

The political landscape is fracturing from the coast of South Carolina to the streets of New York, and we are breaking down every angle of the fallout!

Katalin Schäfer is a Hungarian dancer, choreographer, teacher, costume designer, and psychology student whose work bridges Middle Eastern dance, modern fusion, somatic movement, and self-awareness practices. With more than 20 years of international teaching, performing, and judging experience, she is the creator of the NEUture Dance method, a neuroaffirmative approach that integrates movement, body awareness, creativity, and nervous system regulation. Katalin is the director of GoldenScarf Arabic Folklore Dance Theater, founder of numerous artistic and retreat projects, and an award-winning performer whose career has taken her to festivals and events across Europe, North America, and Asia. Currently pursuing a degree in psychology, she combines her extensive dance background with research into neurodiversity, somatic practices, and personal development, helping participants cultivate authentic expression, resilience, and deeper connection through movement.In this episode you will learn about:- How an ADHD and autism diagnosis completely changed Katalin's understanding of herself- Why dance became a healing tool long before she understood the science behind it- The surprising ways neurodivergent traits can become strengths in dance and creativity- The difference between a dance retreat, somatic practice, and actual therapy—and why the distinction matters- The challenges of balancing motherhood, a dance career, university studies, and personal wellbeingShow Notes to this episode:Follow Katalin Schäfer on FB, Instagram, YouTube, and website.Previous interview with Katalin Schäfer:Ep 107. Katalin Schäfer: Accepting Art Instead of Defining ArtDetails the BDE shows and training programs are available at www.JoinBDE.comFollow Iana on Instagram, FB, and Youtube . Check out her online classes and intensives at the Iana Dance Club.Find information on how you can support Ukraine and Ukrainian belly dancers HERE.Podcast: www.ianadance.com/podcast

The Global AI Power Play Is Here, And It's Already Shaping Your Career and Business. What if I told you that a $600 billion handshake in Saudi Arabia just reshaped the future of AI and your career, and most professionals have no idea?In this video, I'll show you what REALLY happened when Trump met with Elon Musk, Sam Altman, Nvidia's CEO, and Middle Eastern leaders, and how their deal is already shifting the AI, cybersecurity, and business landscapes forever.We'll dive into: the tech arms race and how it's redefining power in 2025; why 3.5M cybersecurity jobs remain unfilled despite mass layoffs; how AI is transforming careers, security, and global policies; the 5 risks in AI that are creating new job roles and business models; why YOU are right on time, not too late for AI leadership opportunitiesWhether you're a professional in cybersecurity, a business leader, or someone navigating this AI wave, this video will help you stay ahead of the curve.Looking to go from chaos and unpredictability to resilience in the world of AI? Start here with The Predictability Factor newsletter at The Monica Talks Cyber (https://www.monicatalkscyber.com).

Thirty years ago, many believed Christian ministry in the Middle East and North Africa faced insurmountable barriers. Churches were scarce, believers often isolated, and traditional ministry methods struggled. Yet a bold vision led by Dr. Terence Ascott gave birth to SAT-7, a pioneering satellite television ministry that would change the landscape of Christian ministry across the region. In this episode of the Unconventional Ministry Podcast, Dennis Wiens explores how SAT-7 became one of the most influential Christian media ministries in the Middle East and North Africa. Broadcasting 24/7 in Arabic, Persian, Dari, and Turkish, SAT-7 uses satellite television, digital and social media platforms to bring biblical teaching, worship, discipleship, prayer support, and hope directly into homes across the region. Discover how culturally relevant programming created by Middle Eastern and North African believers is strengthening faith, connecting viewers to local churches, and providing encouragement amid conflict, persecution, and uncertainty. Learn how innovative media ministry continues to overcome barriers that traditional approaches often cannot. Whether you're a church leader, donor, missions advocate, or simply passionate about global outreach, this episode offers a compelling look at how courage, creativity, and technology are expanding access to the Gospel in some of the world's most challenging places. Previous Episodes to learn more about SAT-7: EP#207 Broadcasting Hope in a Changing Middle East and North Africa with Rami Al-Halaseh EP#194 Music, Marriage, Media, and Ministry: A Story of Faithful Impact with Rawad and Marianne Daou  

Hello, and welcome to Entangled! The podcast where we explore the science of consciousness, the true nature of reality, and what it means to be a spiritual being having a human experience. I'm your host Jordan Youkilis, and today I'm joined again by Dr. Peter Petropolus, in an interview recorded April 3, 2026.In this conversation, Dr. P and I discuss the RFK & Trump alliance and their battle against Deep State. We trace the origins of the Deep State back the British Empire's systems of control. We consider the American Revolution & Civil War and the role of foreign influence in those conflicts. Next, we discuss Israel, Iran, British Petroleum, and the importance of Middle Eastern control. We discuss Trump's ties to Jeffrey Epstein and the efforts he's taken to bring down global human trafficking networks.We consider the ties of between the City of London, drug & human trafficking, money laundering, war profiteering, and market manipulation. Peter describes the differences between the Anglo-Dutch Imperial economy and American economic philosophy. Next, we discuss the differences between the Board of Peace and the United Nations.From there, we consider the hoax of climate catastrophism and consider the practicality of alternative & free energies. Peter describes the importance of DOGE, identifying corruption in the system, and in breaking USAID & its associated NGOs. We then speculate as to whether JFK & RFK could have taken a different approach in the 60s to take down the British imperial system.Peter and I then describe this system coming out of WWII. We describe how the oligarchy has used color revolutions and civil unrest to divide nations and corrupt government institutions. We highlight the 2020 BLM / Summer of love riots and their usefulness in stealing the 2020 election through mail in ballots, electronic voting machines, & the COVID pandemic.Next, Peter assesses RFK Jr.'s first year in office. We discuss the importance of breaking the veil of disillusionment in the individual's journey for truth. From there, we discuss the ties of Jeffrey Epstein & Peter Mandelson, the 2008 Global Financial Crisis, and the importance of insider trading in facilitating wealth creation for the cabal. We focus on 9/11 and the financial crimes committed by Epstein and his associates. The conversation concludes with a discussion on the declassification of government corruption. The Outro is titled, “Iranian Liberation & the Fall of the British Empire”.Outros available for this and all episodes at entangledpodcast.substack.com, with supporting exhibits and footnotes. Music from the show available on the Spotify playlist “Entangled – The Vibes”.If you like the show, please drop a 5-star review and subscribe on Substack, YouTube, Spotify, Rumble, X, or wherever you listen to podcasts.Please enjoy the episode.Music: Intro/Outro: Ben Fox - “The Vibe”. End Credits: Nadaz – “Ajam Bliss”.Recorded: 4/3/2026. Published: 6/23/2026.Check out the resources mentioned:* Dancing Naked in the Mind Field by Kary Mullis: https://a.co/d/0beK0vSZ* Enough Already: Time to End the War on Terrorism by Scott Horton: https://a.co/d/04TiFBUc* Tragedy & Hope by Carroll Quigley: https://a.co/d/088uA8Vq* Killing Hope: US Military and CIA Interventions since World War II by William Blum: https://a.co/d/004kbzll* Empty Harvest: Understanding the Link Between Our Food, Our Immunity, and Our Planet by Bernard Jensen & Mark Anderson: https://a.co/d/06I8UPbk* Donald Trump Calls Into WWOR/UPN 9 News on 9/11: * Promethean Action: https://www.youtube.com/@PrometheanAction This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit entangledpodcast.substack.com

A shock development in the case of the two Bankstown nurses. Plus, multicultural madness, why some NSW teachers say they won't teach Middle Eastern students about the Holocaust. See omnystudio.com/listener for privacy information.

It's time to rethink policy towards Yemen's Iran-backed Houthi rebels. The need to think outside of the box has become more urgent with Middle Eastern states and the international community seeking alternative transport routes to reduce dependence on the Strait of Hormuz through which 20 per cent of the world's oil flows in peacetime.' Rethinking policy isn't that far-fetched given the United Arab Emirates and Qatar's efforts to cut deals with Iran to ensure that the Islamic Republic does not attack their energy and other infrastructure if hostilities in the Iran war erupt again. It's also not a big leap from cutting deals with Yemen to rethinking attitudes towards the Houthis, given that they de facto govern a state in a part of Yemen, albeit ruthlessly.

The origins of popular American and English music forms like blues, jazz, rock and folk are well documented in the English-speaking world (and possibly the non-English speaking world). So, when a film comes along that looks at something outside of that realm, I find my interest piqued. Welcome to episode 135 of See Hear Podcast. Greek-Australian film maker and academic Mary Zournazi decided she wanted to make a personal documentary about the history of Rembetika music, and its origins. I say “personal” because the story she presents is through the lens of her family history. This is no ordinary documentary about “this thing happening leading to that thing happening”. She goes back to the story of her grandmother being a refugee during  the Greco-Turkish war of the early 1920s, and how that war led to the environment of Greek diaspora refugees resettling in Piraeus and Thessaloniki. Many of these people brought their musical expertise and started playing in hash dens, singing songs of hard times – hence, why Rembetika is often called the blues of Greece. Mary's 2021 documentary My Rembetika Blues does what all good music documentaries should do – it tells us as much about social circumstances as it does about music. She tells her family story, speaks to historians, musicians, instrument makers, a rap artist who links Rembetika to his modern style of performing, and a clergyman who is also a musicologist explaining the structure of the ancient Middle Eastern styles that led to Rembetika. Tim is still on leave, but Kerry and I had a brilliant time chatting with Mary about her film and personal history. This is a film that should be seen by anyone with a wider interest in music, and how history dictates its development. We're hugely grateful for her time. You can watch the film on Video On Demand at ⁠https://vimeo.com/ondemand/myrembetikablues2⁠ or if you're a Kanopy member (and why wouldn't you be), check to see if it's on your library's film catalogue. If you want to watch the Costas Ferris film Rembetiko directed by Costas Ferris that served as Mary's inspiration to investigate Rembetika music, it's on Youtube at ⁠https://www.youtube.com/watch?v=GZXSjtZ0P1I⁠ See Hear is proudly part of the Pantheon Network of music podcasts. Check out all the other wonderful shows at http://pantheonpodcasts.com Send us feedback via email at seehearpodcast@gmail.com Join the Facebook group at http://facebook.com/groups/seehearpodcast You can download the show by searching for See Hear on whatever podcast app you favour (except Spotify). Learn more about your ad choices. Visit megaphone.fm/adchoices

The origins of popular American and English music forms like blues, jazz, rock and folk are well documented in the English-speaking world (and possibly the non-English speaking world). So, when a film comes along that looks at something outside of that realm, I find my interest piqued. Welcome to episode 135 of See Hear Podcast. Greek-Australian film maker and academic Mary Zournazi decided she wanted to make a personal documentary about the history of Rembetika music, and its origins. I say “personal” because the story she presents is through the lens of her family history. This is no ordinary documentary about “this thing happening leading to that thing happening”. She goes back to the story of her grandmother being a refugee during  the Greco-Turkish war of the early 1920s, and how that war led to the environment of Greek diaspora refugees resettling in Piraeus and Thessaloniki. Many of these people brought their musical expertise and started playing in hash dens, singing songs of hard times – hence, why Rembetika is often called the blues of Greece. Mary's 2021 documentary My Rembetika Blues does what all good music documentaries should do – it tells us as much about social circumstances as it does about music. She tells her family story, speaks to historians, musicians, instrument makers, a rap artist who links Rembetika to his modern style of performing, and a clergyman who is also a musicologist explaining the structure of the ancient Middle Eastern styles that led to Rembetika. Tim is still on leave, but Kerry and I had a brilliant time chatting with Mary about her film and personal history. This is a film that should be seen by anyone with a wider interest in music, and how history dictates its development. We're hugely grateful for her time. You can watch the film on Video On Demand at https://vimeo.com/ondemand/myrembetikablues2 or if you're a Kanopy member (and why wouldn't you be), check to see if it's on your library's film catalogue. If you want to watch the Costas Ferris film Rembetiko directed by Costas Ferris that served as Mary's inspiration to investigate Rembetika music, it's on Youtube at https://www.youtube.com/watch?v=GZXSjtZ0P1I See Hear is proudly part of the Pantheon Network of music podcasts. Check out all the other wonderful shows at http://pantheonpodcasts.com Send us feedback via email at seehearpodcast@gmail.com Join the Facebook group at http://facebook.com/groups/seehearpodcast You can download the show by searching for See Hear on whatever podcast app you favour (except Spotify). Learn more about your ad choices. Visit megaphone.fm/adchoices

دکتر ولی نصر، استاد برجسته روابط بین‌الملل در دانشگاه جانز هاپکینز و مشاور سابق وزارت امور خارجه آمریکا است. او به عنوان یکی از کلیدی‌ترین تحلیل‌گران ژئوپولیتیک خاورمیانه در محافل آکادمیک و رسانه‌های غربی شناخته می‌شود که سیاست‌ها و رفتارهای منطقه‌ای را تحلیل و تبیین می‌کند. در این گفتگو، فارغ از قالب‌های رسمی، به زبان فارسی درباره وضعیت امروز ایران، پیامدهای روانی و ساختاری بحران‌های اخیر، و چالش‌های عمیق میان توسعه اقتصادی و رویکرد مقاومت به بحث نشسته‌ایم.00:00:00 — ریشه‌های سیاست خارجی ایران00:17:00 — شکاف جامعه داخل و خارج00:34:00 — نقش رسانه‌ها و الگوریتم‌ها00:51:00 — واقعیت‌های داخل و مدیریت ریسک01:08:00 — جرقه‌های اقتصادی و فرهنگی01:25:00 — توافق ایران و آمریکا؛ خرید زمان؟01:42:00 — بن‌بست توسعه و مقاومت01:59:00 — تاریخ ایران و سناریوهای آینده02:16:00 — درس‌های جنگ و بار روانی غربتDr. Vali Nasr is a distinguished Professor of International Relations at Johns Hopkins University and a former advisor to the U.S. State Department. Renowned in Western media and academic circles as a leading interpreter of Middle Eastern geopolitics, he provides deep strategic insights into regional foreign policy. In this episode, stepping away from formal diplomatic constraints, we sit down for a rare Persian-language conversation to dissect the current state of Iran, the deep psychological aftermath of recent crises, the widening gap between the diaspora and domestic society, and the structural tension between economic development and regional resistance.Tabaghe 16

In Episode 483 of Hidden Forces, Demetri Kofinas speaks with Hamidreza Azizi — expert on Iranian foreign policy and international security, and author of The Axis of Resistance: Iran, Israel, and the Struggle for the Middle East — about the evolution of the US-Israeli war against Iran since the early weeks of Operation Epic Fury, the contours of the emerging peace process, and the broader transformation of the Middle Eastern order in its wake. The first hour picks up from Azizi's previous appearance and traces how the war has developed: the transformation of Iran's leadership following the assassination of Ali Khamenei and the consolidation of power within the IRGC, the memorandum of understanding signed between the US and Iran, whether Iran's demonstrated control over the Strait of Hormuz has negated its need for a nuclear weapon, the role of Hezbollah and Lebanon as the most volatile variable in any lasting peace arrangement, and an honest accounting of what Iran has lost — and why those losses, not just its leverage, are driving Tehran to the negotiating table. The second hour turns to the broader regional and geopolitical consequences of the conflict. They examine whether the Islamic Republic's ruling mandate has fundamentally shifted and what that means for its relationship with the United States going forward, how Netanyahu faces elections with a war record that looks nothing like the total victory he promised, and how Trump's willingness to negotiate with Iran without Israeli participation has forced a reckoning with the limits of that alliance. They also discuss what a new Middle Eastern order looks like in the face of a potential US strategic withdrawal or retrenchment — defined less by competing visions than by fluid, transactional balance-of-power dynamics — before closing with China: what Iran's foreign minister's recent comments about a new era of cooperation between Beijing and Tehran mean in practice, how China's behavior during the war signals a qualitative shift in its strategic calculus, and what three scenarios could cause the current peace process to collapse before a comprehensive deal is reached. Subscribe to our premium content—including our premium feed, episode transcripts, and Intelligence Reports—by visiting HiddenForces.io/subscribe. If you'd like to join the conversation and become a member of the Hidden Forces Genius community—with benefits like Q&A calls with guests, exclusive research and analysis, in-person events, and dinners—you can also sign up on our subscriber page at HiddenForces.io/subscribe. If you enjoyed today's episode of Hidden Forces, please support the show by: Subscribing on Apple Podcasts, YouTube, Spotify, Stitcher, SoundCloud, CastBox, or via our RSS Feed Writing us a review on Apple Podcasts & Spotify Join our mailing list at https://hiddenforces.io/newsletter/ Producer & Host: Demetri Kofinas Editor & Engineer: Stylianos Nicolaou Subscribe and support the podcast at https://hiddenforces.io. Join the conversation on Facebook, Instagram, and Twitter at @hiddenforcespod Follow Demetri on Twitter at @Kofinas Episode Recorded on 06/17/2026

Donate (no account necessary) | Subscribe (account required) Join Bryan Dean Wright, former CIA Operations Officer, as he dives into today's top stories shaping America and the world. In this Special Brief of The Wright Report, Bryan breaks down the Iran Peace Memo in full, the document that will shape global oil prices, your mortgage and credit card rates, Middle Eastern security, and American electoral politics for years to come. Bryan walks through every major section of the Memo, from Iran's effective new control over the Strait of Hormuz and a $300 billion reparations framework, to the shocking reversals on missiles and nuclear enrichment that contradict what Trump, Rubio, and Vance themselves argued just months ago. He also explains why the White House is now calling this a "gentlemen's agreement," why CIA Director Ratcliffe and Secretaries Rubio and Hegseth opposed it, and why the Fed is now signaling interest rate hikes instead of cuts because of oil-driven inflation tied directly to this conflict. Plus, Senate Republicans are breaking with Trump over the deal and blocking the SAVE Act out of spite, the UAE is spending billions to reroute oil pipelines away from Iranian-controlled waters, and Bryan closes with his unvarnished assessment of what this Memo means for American power on the world stage. "And you shall know the truth, and the truth shall make you free." - John 8:32   Keywords: Wright Report, Bryan Dean Wright, Iran Peace Memo, Strait of Hormuz, Operation Epic Fury, nuclear enrichment Iran, Iran missiles, JD Vance, Marco Rubio, Pete Hegseth, John Ratcliffe, Iran sanctions, $300 billion reparations, Federal Reserve interest rates, oil prices global economy, SAVE Act election integrity, Senate Republicans Trump, UAE oil pipelines, Abraham Accords, Hezbollah Lebanon, Ahmed al-Sharaa Syria, American military decline, drone warfare

You’re listening to American Ground Radio with Louis R. Avallone and Stephen Parr. This is the full show for June 16, 2026. We open with Hollywood's next election cycle project — Sean Penn and Warner Brothers are producing a film about January 6th from the perspective of an anti-Trump police officer, described as based on a real person but fictionalized. We discuss what an honest January 6th film would actually require — including the FBI coming clean about how many informants were in that crowd, whether they incited the violence, and why that information has been withheld from both Congress and defendants. We also note that the FBI agent who ran the Gretchen Whitmer kidnapping sting — which a Michigan appeals court just threw out — was the head FBI agent in Washington D.C. on January 6th. Do we trust Sean Penn to tell that story? We already know the answer. In our Top 3 Things You Need to Know, the FBI disrupted a terrorist plot to attack the UFC fight on the White House lawn — suspects planned to use explosive-laden drones to drive survivors into sniper fire, with 23 people named as suspects arrested across Ohio, California, Missouri, and Nebraska. Then President Trump arrived in France for the G7 summit, where topics include the Iran peace deal, Russia-Ukraine, and energy security — with French President Macron already looking for alternative routes to move Middle Eastern oil that don't depend on the Strait of Hormuz. And 15 Antifa members were arrested in Minnesota and charged with conspiracy to injure federal law enforcement officers after attempting to block immigration enforcement operations earlier this year. We also cover James Carville's latest prediction that President Trump will resign by Easter of 2027 — bored, tired, distracted, and facing political collapse. We point out that Carville appears to be describing his own audience, not the man who negotiated an Iran peace deal, hosted a UFC fight on the White House lawn, and is still running laps around every critic who has ever declared him finished. Our American Mama Teri Netterville responds to the competing events on the same weekend as the UFC fight — the anti-Trump Hollywood rally featuring Bette Midler, Robert De Niro, Jane Fonda, and Julia Roberts telling the crowd to breathe in the love and breathe out the fear. Teri asks where this outrage was when men with surgical implants were flashing the White House lawn on Easter during the Biden administration. She researched the cultural events Obama hosted at the White House — and says she's glad he did them. Her only point is that if a white president had done the same things specifically for white audiences, the left would have called it a scandal. The hypocrisy is the story. We also cover Major League Baseball warning San Francisco Giants pitchers for displaying Bible verses on their caps during Pride Night — and connect it to a broader question about whose expression gets protected and whose gets punished — including the founding principle that rights come from the Creator, not from government, and why that matters the moment you try to elect someone who doesn't believe in a Creator at all. In our Digging Deep segment, we document the cascading consequences of the FDA's Biden-era decision to allow abortion pills to be shipped through the mail without an in-person doctor visit. We walk through a documented series of cases — a woman trying to secretly give her ex-boyfriend's girlfriend an abortion pill, a man who pretended to be a woman online to obtain the pills and then told his pregnant girlfriend they were supplements, a doctor who tried to feed the pills to his sleeping mistress, and a DOJ employee accused of baking the pills into cookies for his girlfriend. Her baby died two days later. We make the case that in their zeal to make abortion as easy as possible, the left has created a system that makes it easier to force abortions on women who don't want them — which is a direct contradiction of every argument they've ever made. We also cover a Cornell University student who refused a job interview and then told the employer he wasn't interested in working for a Jew — then doubled down when given a chance to walk it back. A crowdfunding campaign raised over $13,000 to reward him. We note that the Maine Democratic Party just nominated a man with an SS tattoo for Senate, endorsed by Bernie Sanders and Elizabeth Warren, and connect the dots on where mainstreaming anti-Semitism leads. For our Bright Spot, a high school junior in Charlotte painted Live Like Kirk and a Bible verse on her school's spirit rock with prior permission — and was then treated like a criminal, forced out of class, and made to surrender her phone logs. The Alliance Defending Freedom took the case. The school board adopted a new speech policy, issued a public statement exonerating the student, and paid $95,000 in damages and fees. The Alliance Defending Freedom wins again. And we close with Jim Freeman, a fourth grade teacher at Tully Elementary in Louisville, who isn't even Ryan Neighbors' teacher — but when he heard that Ryan, who has spina bifida and uses a wheelchair, would have to miss the school field trip to the Falls of the Ohio State Park, he bought a specialized backpack and carried her through the park himself. May your pursuit of happiness bring you joy. Listen now wherever you get your podcasts, visit AmericanGroundRadio.com, and join the conversation at 866-AGR-1776!See omnystudio.com/listener for privacy information.

As summer travel is getting into its stride, European supply chains for diesel and gasoline are geared to meet the seasonal uptick in road fuel demand. However, with production operating near capacity, demand may outpace available supply, possibly altering consumption patterns and prompting end-users to switch to alternative modes of transport. In this episode, Gary Clark, Friedrich Gutsche, Sophia Aung, and Elza Turner uncover how recent price developments in European road fuel markets amid easing supply tightness have been providing relief for end-consumers. Tune in to find out how the World Cup, government policy, and the Middle Eastern conflict are shaping local fuel prices.

I thought I'd re-publish this one for any of the heads who missed it first time round.He doesn't really need an introduction round here — one half of the production team behind Jurassic 5, and honestly one of the best DJs I've ever seen live. I got Nu-Mark on to talk about his new book Amunu, which is part Persian cookbook, part memoir, part travel guide, and really a celebration of togetherness — family, food and music all woven together. What I love is how much ground we covered getting there.He told me about the mum who raised him with total freedom (and who, 24 years ago, told him to start making Middle Eastern beats — advice he's only just taken), about growing up half-Iranian in the States during the hostage crisis, and about buying 20,000 records for $500 as a teenager, a haul that ended up powering 85–90% of those early J5 productions. We got deep into the group: how it became Jurassic 5 when there were six of them, why he refused the single deal that everyone else signed, the fact that the UK recognised them before the US would, and the whole first EP being made on an eight-track. He's wonderfully honest about confidence too — something he says he's still working on — and about losing his father, and how it was putting his dad's old records on that finally let him cry. We finish on Lesson 6, two record collections meant to meet, and the kebabs-on-site book launch in LA. A proper one, this.In this episode:His mum, Nowruz, and the Middle Eastern beats advice he ignored for 24 yearsGrowing up half-Iranian during the Iran hostage crisisThe alphabetised 35,000-record collection (and the $500 haul of 20,000 records that built J5)Making peace with a tough upbringing, and music as therapyLosing his father, and the records that brought it outDrumming, Brazilian rhythm, and house parties that ended on slow jamsBum Rush Productions, $2 on the door and the 40 ounce posseWhy it's Jurassic 5 when there were six of themTurning down the Blunt single deal — and signing Kanye at Correct RecordsThe chemistry with Cut Chemist, and the art-first philosophyBreaking in the UK before the US, and touring like a rock bandRetaining the publishing, the long life of "What's Golden", and a surprise Pandora hitThe whole first EP made on an eight-trackThe Interscope era alongside Dre, Eminem and 50 Cent, and the Scott Storch sessionsGoing solo with the toy set, and building his own ecosystemHow Amunu came together — and the LA launch

Sponsors: Pique: 20% off at https://piquelife.com/impactTruemed: Check your eligibility and start saving at https://truemed.com/impactQuo: Try for free PLUS get 20% off your first 6 months at https://quo.com/impactNetsuite: Right now, get our free business guide, Demystifying AI, at https://NetSuite.com/TheoryQuince: Free shipping and 365-day returns at https://quince.com/impactpodPlaudAI: Get 10% off with code IMPACT at https://plaud.ai/impactWhatnot: Download the Whatnot app today and get free shipping on your first order.ATT Business: Switch to AT&T Business at business.att.comShopify: Sign up for your one-dollar-per-month trial period at https://shopify.com/impactKetone IQ: Visit https://ketone.com/IMPACT for 30% OFF your subscription orderWelcome back to another episode of The Tom Bilyeu Show with Cohost Drew and moderator, Ryan! The conversation focused on a whirlwind of pressing global and domestic issues shaping today's world. The discussion explored the evolving negotiations between the US and Iran, questioning the mysterious terms of a new “deal” and the shifting sands of Middle Eastern politics. Several points were raised, including the challenges of US debt refinancing, the economic ripple effects of AI investment, and Japan's pivotal role in global debt markets.One concept discussed was the increasing calls to overhaul tax policies, examining whether taxing capital gains like ordinary income truly addresses the nation's financial woes—or if it instead threatens the innovation engine powering the US economy. The episode also tackled stories from the FBI's headline-grabbing terror prevention efforts, to dramatic revelations involving non-profits and undercover operations, to the relentless advance of surveillance technology, including insect-sized drones.A key theme that emerged was the existential tension between government intervention, personal responsibility, and technological progress—with cultural, economic, and ethical implications unpacked at every turn. Whether examining the West's response to social media, the future of AR glasses, or the cycle of business innovation and decline, the conversation painted a vivid picture of a world in flux, demanding both critical scrutiny and bold action.Chapters: 00:00 JD Vance on US-Iran negotiations07:56 Iran's strategy during US midterms11:29 Economic focus for Middle East peace22:33 Trump's economic leverage with Iran24:11 Economic strategies and potential impacts30:56 Questioning the drone attack plot38:22 Japan's economic challenges post-COVID39:37 AI investment and financial concerns44:51 Discussing new tax proposals53:42 Critique of Economic Approaches56:42 Inherited debt and tax myths01:02:07 Discussing budget cuts and taxation01:08:29 Discussing national debt solutions01:13:31 Criticism of Southern Poverty Law Center01:17:35 Questioning goodness of NGOs01:23:19 Privacy concerns in online safety01:27:50 Future of AR Glasses and Contacts01:32:53 Future AI and reality confusion01:41:15 Industry veterans discuss company failures01:44:01 Startup lifecycle and innovation turnover01:48:28 Reevaluating Game Development StrategiesSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Send us Fan MailThis week on Acting with Asha, Jade Asha welcomes Egyptian actress May Elghety for an inspiring conversation about her journey from child star to internationally recognised performer. May reflects on growing up in the entertainment industry, earning acclaim for her work in Egyptian film and television, and expanding her career onto the global stage through projects such as Due Dating and other international productions. The discussion explores the importance of authenticity, cultural representation, personal growth, and balancing creativity with academic achievement.  Episode HighlightsStarting an acting career at a young ageBreaking into international film and televisionWorking across different cultures and languagesThe impact of education and psychology on performanceRepresentation of Middle Eastern talent in global mediaCareer ambitions, challenges, and future projects  Support the showActing with Asha – Episode FooterEnjoyed this episode?Discover more insights on acting, entrepreneurship, and building a sustainable creative career with Jade Asha's book, Actorpreneur.

Today on Uncommon Sense, we're discussing the ongoing controversy surrounding the Epstein files, its blackmail, the political implications of Charlie Kirk's assassination, and the growing conflict between Israel and Iran. We'll also talk about the influence of powerful Israeli interests on American foreign policy and ask whether the United States is being drawn into another Middle Eastern war against the will of its own citizens (and at our cost, yet again).--https://www.youversion.com/bible-app

More Australians dying from drug overdoses than road crashes; DFAT relaxes travel warnings for some Middle-Eastern countries; And at the World Cup, France and Norway open their campaigns with victories.

President Trump spoke of America's relationship with Israel, and his feelings on Prime Minister Netanyahu. How will Trump work with our Middle Eastern ally going forward as the Iran deal is finalized? The Knicks fans rioting in New York is not the problem; right-wing media pointing it out is the problem, at least according to Jon Stewart. Let's see if he can pull any other Leftist cliches out of the bag. You'll be pleasantly surprised. After Rick Chow was found not guilty, Killer Mike decided to stir up racial tensions. Are people falling for it anymore? Prime Minister Keir Starmer says kids under 16 are banned from social media. Good move or misguided overreach? We'll take a look. GUEST: Josh Firestine Link to today's sources: https://www.louderwithcrowder.com/sources-june-16-2026 Protect your vehicle from the unexpected. Go to http://CarShield.com and use code CROWDER for 20% off. Download Rumble Wallet now and enjoy the benefits of financial and personal freedom! https://rumblewallet.onelink.me/bJsX/crowder Share clips from the show & compete to get a mention on the show! Where to get clips: Telegram: http://t.me/LWCClips Discord: https://discord.gg/nfRAZxEbAV Submit link for tracking: https://forms.gle/HZwz7Q7C9hkHecxTA Foundation Daily is made up of premium ingredients to reduce inflammation and stress and promote clean energy and mental clarity. Subscribe now and receive 40% off for life. https://foundationdaily.com/ DOWNLOAD THE RUMBLE APP TODAY: https://rumble.com/our-apps Join Rumble Premium to watch this show every day! http://louderwithcrowder.com/Premium Get your favorite LWC gear: https://crowdershop.com/ Bite-Sized Content: https://rumble.com/c/CrowderBits Subscribe to my podcast: https://feeds.libsyn.com/576250/rss FOLLOW ME: Website: https://louderwithcrowder.com/ X: https://x.com/scrowder Instagram: http://www.instagram.com/louderwithcrowder Facebook: https://www.facebook.com/stevencrowderofficial Music by @Pogo

The media claims Trump is isolated and the midterms are lost, but they are ignoring the reality of a crippled Iran and a redrawn map of Middle Eastern alliances. By shifting from appeasement to strength, the administration has effectively shut out Russia and China while setting the stage for a massive drop in oil prices. This strategy doesn't just secure the Strait—it puts the MAGA movement in the driver's seat heading into the midterms.

David Haggith discusses the fragility of Middle Eastern peace agreements, specifically critiquing Trump’s claims of a ceasefire while highlighting the geopolitical isolation of Israel. This conflict is linked to a global oil shortage, with Haggith warning of an imminent inflationary surge as U.S. reserves reach critical lows. Beyond economics, the he explores eschatological themes, suggesting that the drive toward artificial intelligence and transhumanism represents a modern “Tower of Babel” that threatens to imprison humanity. The conversation concludes by examining the ethical dilemmas of participating in a technocratic surveillance state. Watch on BitChute / Brighteon / Rumble / Substack / YouTube *Support Geopolitics & Empire! Become a Member https://geopoliticsandempire.substack.com Donate https://geopoliticsandempire.com/donations Consult https://geopoliticsandempire.com/consultation **Listen Ad-Free for $4.99 a Month or $49.99 a Year! Apple Subscriptions https://podcasts.apple.com/us/podcast/geopolitics-empire/id1003465597 Supercast https://geopoliticsandempire.supercast.com ***Visit Our Affiliates & Sponsors! Above Phone https://abovephone.com/?above=geopolitics American Gold Exchange https://www.amergold.com/geopolitics Escape The Technocracy (15% off w/ GEOPOLITICS!) https://escapethetechnocracy.com/geopolitics Expat Money (FREE “Plan B” Report!) https://expatmoney.com/geopolitics PassVult https://passvult.com Sociatates Civis https://societates-civis.com StartMail https://www.startmail.com/partner/?ref=ngu4nzr Wise Wolf Gold https://www.wolfpack.gold/?ref=geopolitics Websites The Daily Doom https://www.thedailydoom.com About David Haggith David Haggith is the publisher/editor-in-chief of The Daily Doom where he writes on the economic, social and political news of our troubled times — a non-partisan daily collection of the most consequential stories about our complex times from multiple sources around the world plus daily editorials. *Podcast intro music used with permission is from the song “The Queens Jig” by the fantastic “Musicke & Mirth” from their album “Music for Two Lyra Viols”: http://musicke-mirth.de/en/recordings.html (available on iTunes or Amazon)

In this episode of the Derek Hunter Podcast, Dean Karayanis — New York Sun columnist and former Rush Limbaugh staffer — delivers hard-hitting, unfiltered breakdown of media double standards, establishment narratives, and foreign policy failures. Dean confronts retired General Mark Hertling over his appearance on Morning Joe, contrasting how the media coddles establishment military figures while demonizing anyone aligned with the right. He tears into Hertling's lectures on Middle Eastern culture and the flawed strategy regarding Iran's Karg Island, drawing sharp historical parallels to World War II, the Iraq War, and the Art of the Deal. Later in the show, the focus shifts across the Atlantic to Canada and Europe. Dean dissects a troubling clip from Canadian politician Mark Carney regarding a "New World Order" built out of Europe, exposing the left's sudden pivot from “diversity to an all-white, all European heritage focus on heritage. Plus, Senator John Fetterman (Democrat-Pennsylvania) challenges the media to confront the Democratic Senate candidate, Graham Platner (Nazi-Maine), over trolling on the child-rape app Kik. The media is trying to run interference for Platner, as illustrated in the Meet the Press conversation Senator Raphael Warnock. Asked if Platner has the character to serve in the Senate, the so-called reverend engages in a textbook filibuster and shills his new book. Free speech crackdowns in Ireland following civil unrest, where the beheading is fine but the people who shared the video are the problem. Plus, a quick-fire review of Steven Spielberg's latest sci-fi letdown, Disclosure Day and World Cup fever. Get yourself a cold beer, put on your sunscreen, and buckle up for a Monday reality check.

In this episode, Nihal El Aasar returns to this podcast to discuss the competing progressive alternatives in the Arab world prior to the establishment of the State of Israel. Arab attempts to join capitalist systems were obstructed by British and Zionist colonial power, leading to the maintenance of a hegemonic state. We also reference the Union of Arab States and the role of the Zionist entity in hindering regional development. Gamal Abdel Nasser and other leaders in Egypt attempted to create a sovereign economic and political space through nationalist projects. This was actively resisted by Western powers and seen as a threat to imperialist interests. The theory of dependency, as developed by Samir Amin, highlights how underdevelopment in the global South is the result of the expansion of global capital. Nihal argues that while Nasser's project was popular and supported by the masses, his distrust in popular participation and repressive actions against intellectuals helped prevent the project from fully being actualized. The formation of Israel was intertwined with Western efforts to manage the political future of the so-called Middle Eastern region. Israel has hindered the Arab modernization project and has negatively affected the surrounding countries. We discuss how Israel exists in the region to halt the potential of the Arab people as a whole. This is done through repression, impoverishment, and preventing economic prosperity. The U.S. interests in extraction and controlling resources in the region also play a role in this. Apart from that, we meditate on Egypt's early 20th century role as a leader in the Arab world and the expectations placed on its military and economy for stability and development being largely shaped by its history of conflict with Israel and the continued presence of Zionism in the region. The military's control of the economy, rise of religious fundamentalism, and prevalence of conspiracy theories can all be traced back to this relationship. Additionally, Egypt's 20th century development was and continued to be hindered by both structural pressures from outside and its own struggle with overextension as a newly decolonized nation. The working class in Egypt consisted mainly of peasants who were oppressed under the Egyptian monarchy. Land reforms were necessary for progress and industrialization was slowly taking place. From the start, Egyptian nationalism was formed in opposition to Zionism. Nasser faced challenges from the US and its allies and had to build up the Egyptian military in response. We discuss how the nationalization of the Suez Canal and the creation of the United Arab Republic were unprecedented events, but internal struggles and external interference ultimately led to its downfall. The Gulf monarchies have also been deeply intertwined with imperial and capitalist interests since their founding, making them a natural opposition to Arab socialist and progressive projects. The 1973 oil embargo, El Aasar argues, was the last major act of Arab unity but was not an altruistic act of solidarity. The embargo affirmed the importance of the petrodollar for the US and was influential in bringing about the Camp David Accords, which aimed to consolidate the petrodollar and move Egypt fully from the Soviet camp to that of the United States. We meditate on the significance of Camp David and the 1978 peace treaty between Egypt and Israel, arguing that it represents a betrayal of Egyptian sovereignty and a move towards neoliberalism and repression. She also highlights how this has instilled a defeatist mindset in Egyptians and led to ongoing struggles with poverty and domestic warfare. She argues that the current regime in Egypt is a continuation of the "Camp David Republic" and that the promised benefits of peace, such as prosperity and political openness, have been left unfulfilled.   If you like what we do and want to support our ability to have more conversations like this. Please consider becoming a Patron. You can do so for as little as a 1 Dollar a month and you will gain access to our Discord.   Nihal is an Egyptian  writer, researcher, political analyst, radio host and DJ. She has written about politics, political economy, culture, literature and music in several publications including The Baffler, The Transnational Institute, Verso, Jacobin, Tribune, Parapraxis, Mundial, Art Review, The Wire, Protean, Novara media, and others, as well as authoring a book chapter about Egyptian political economy and consulting on related issues. "The Condition for Freedom Is for the Egyptian Masses to Take to the Streets"Egypt's Centrality in the Struggle for Palestine" by Nihal El Aasar   Episode artwork includes an artificially colorized version of this photo: "Egyptian President Anwar Sadat and Israeli Prime Minister Menachem Begin acknowledge applause during a Joint Session of Congress in which President Jimmy Carter announced the results of the Camp David Accords." full credit information here: https://commons.wikimedia.org/wiki/File:Sadat_and_Begin_clean3.jpg  

In Episode 496 of the Reformed Brotherhood, Tony Arsenal and Jesse Schwamb open with a rich discussion on the theology of congregational singing — including the Trinity Psalter Hymnal, the Getty's Sing!, and why psalm-singing belongs at the heart of Christian worship. The main event, however, is the first installment of their study of the Parable of the Talents (Matthew 25:14–30). Tony and Jesse argue that this parable is widely misread as a lesson in personal productivity or spiritual gift deployment, when in fact its center of gravity is entirely eschatological and theological: the wicked servant's failure is not financial incompetence — it is a catastrophic misunderstanding of who the master is, and therefore, who he himself is as a servant of that master. Key Takeaways The parable is eschatological, not motivational. Situated in Matthew 25 as the second of three eschatological parables in the Olivet Discourse, the Parable of the Talents answers the disciples' question about the sign of Christ's coming — not a general lesson about using your abilities for God. "Talents" refers to an enormous monetary sum, not personal giftedness. A single talent represented roughly 20 years of a laborer's wages. Even the least-endowed servant received an immense, unearned gift — which makes the wicked servant's inaction all the more indefensible. The wicked servant's problem is theological, not financial. He doesn't bury the talent out of ignorance or fear alone — he actively mischaracterizes the master as exploitative and unjust. His failure is a failure of theology: he does not know who his master is. The commendation "Well done, good and faithful servant" is the basic reward of every believer, not a tiered prize for the most productive. The five-talent and two-talent servants receive identical commendations, suggesting the measure is proportional faithfulness, not absolute output. Faithful stewardship is active, not passive. Both faithful servants are marked by immediacy and energetic engagement. The parable does not explain how they doubled their talents because the mechanics are not the point — their disposition of active, risk-taking faithfulness is. The parable resists works-righteousness readings. Whether one is Augustine or an anonymous deathbed convert, every justified believer enters into the same joy of the master. The parable is not a theology of graduated heavenly rewards but a distinction between those who understand their master and those who do not. The talents represent the stewardship of the Gospel and the Kingdom itself. The master entrusting his servants with his property is a picture of Christ entrusting the church with the message of salvation — ownership remains with the master, the servants are stewards, not proprietors. Key Concepts The Wicked Servant's Problem Is Who He Thinks the Master Is The most common misreading of this parable locates the wicked servant's failure in laziness or timidity — he was simply too afraid to act. But Tony Arsenal argues compellingly that the servant's own words expose something far more serious. He says, "I knew you to be a hard man, reaping where you did not sow." This is not a confession of fear; it is an accusation. The servant has constructed a theology of his master as an exploitative, unjust overseer who doesn't deserve a return. What he catastrophically misses is that the very possession of 20 years' worth of wages — an unearned, unimaginable gift — is the master sowing into him. His refusal to act is, at its root, a refusal to acknowledge the master's generosity and authority. This is the parable's most penetrating theological edge. "Well Done" Is for Every Believer, Not Just the Most Productive One of the episode's most pastorally significant observations is Tony's argument that the commendation "Well done, good and faithful servant — enter into the joy of your master" is not reserved for spiritual high-achievers. Because the five-talent and two-talent servants receive word-for-word identical commendations despite wildly different absolute returns, the logical entailment is that the one-talent servant, had he been faithful, would have received the same words. This means the commendation is not calibrated to productivity — it is the basic inheritance of every believer who enters glory. The soul-winner and the deathbed convert, Augustine and the unknown faithful, all hear the same welcome. The parable is therefore not teaching a graduated hierarchy of heavenly reward, but a binary distinction: those who know their master and act accordingly, and those who do not. The Parable Cannot Be Detached from Its Eschatological Context Jesse Schwamb is careful to anchor the parable in its literary and theological context: this is the second of three eschatological parables in Matthew 25, all part of the Olivet Discourse, all delivered in direct response to the disciples' question about the sign of Christ's return and the end of the age. Detaching the Parable of the Talents from that frame — and reading it instead as a general productivity principle or a theology of spiritual gifts — drains it of what Jesse calls its "gravity." The master going away and returning after a long time is a direct image of the ascended Christ and his parousia. The servants' task during the interval is not self-improvement or career stewardship — it is watchful, active discipleship in the time between the first and second comings. Everything in the parable, including the staggering sums of money, is calibrated to that eschatological frame. Memorable Quotes The real difference is that the former servants understood that their master had trusted them with a task and expected something of them, and the unfaithful, wicked, lazy servant had a total misunderstanding of who the master was — and therefore what his role as the master's servant was. That's the point of this parable. — Tony Arsenal Well done, good and faithful servant — that's not a special commendation that only the most amazing Christian servants get. That's the basic commendation that every Christian who enters into glory will receive. Whether you have been the most productive soul-winner in the world... you're going to receive the same commendation as the person who dies, and on their deathbed the last thing that they think is, 'I trust Jesus.' — Tony Arsenal God's measure of faithfulness is proportional, not absolute. The two-talent servant is not judged by the five-talent standard. He is judged by what he received. — Jesse Schwamb Full Transcript [00:00:08] Tony Arsenal: that's not a special commendation that only the most amazing Christian servants get, right? That's the basic commendation that every Christian who enters into glory will receive. Whether you have been the most productive soul-winner in the world, whether you are the most, you know, the most sanctified Christian who's ever lived, whether you are, the most amazing person and millions of people have come to faith because of your ministry, you're going to receive the same commendation as the person who dies, and on their deathbed the last thing that they think is, I trust Jesus." Right. And they've produced no converts, no ministry, and maybe no one even knows that they were justified, because in their final moments before the lights went out, they trusted in Jesus, right? They hear the same well done, good and faithful servant when they enter into glory. Welcome to episode 496 of the Reformed Brotherhood. I'm Jesse.  And I'm Tony, and this is the podcast with ears to hear. Hey, brother.  [00:01:19] Jesse Schwamb: Hey, brother.  [00:01:21] Parable Teaser [00:01:21] Jesse Schwamb: You know, the parables just keep coming for us, like we've said. And on this episode, to, just to tee it up, to whet everybody's appetites, we've got three servants, one absent master, an uncomfortable amount of money. What could go wrong? Yeah. As it turns out, quite a bit, especially if you're the kind of person who responds to divine generosity by finding the nearest shovel. So we're gonna get to all of that in this, what I call, this now sandwich of eschatological parables or teachings of Jesus in Matthew 25. So hopefully you're curious, hopefully you're stoked. But you can go put your thumb right in the scriptures there, because you're gonna meet us there very, very, very, very shortly. But first we got business. It's always the business we must do, the part of the podcast where we affirm with something or deny against something. And as always, I'm really curious what you have, and now I understand you have a list, or you're keeping a list. So- I do ... never again will there be something like that falls to the cutting room floor, brothers and sisters. Tony is always gonna have for us whatever was- ... what came to his brilliant mind as an affirmation or denial at any point, day or night.  [00:02:29] Tony Arsenal: Yeah. Yeah. Do you, Jesse, do you ever have... I know the answer to this question is going to be yes- Yeah. That's good ... but I'm gonna ask it- All right ... mostly for rhetorical effect here. This is good podcasting.  [00:02:38] Psalm 67B Praise [00:02:38] Tony Arsenal: Do you have, do you have those situations where, like, the, the so- a song hits you, and it's just, like, the right combination of words, but also the right combination of, like, musicality?  [00:02:49] Jesse Schwamb: For sure.  [00:02:50] Tony Arsenal: Where it just, like, it just, it just feels- For sure like, right and good in every part of your being. So- All the time, yep ... I, I'm affirming, um, th- this is like the most Presbyterian thing ever. I'm affirming the, the arrangement in the Trinity, uh, psalter hymnal for Psalm 67B. Now, I'm not gonna try to sing it for you, but I wanna read the words, because obviously it's, it's a paraphrase of a psalm. So, like, that's the first thing. Like, people, like, calm down. Like, it's okay to sing paraphrases. It's okay to sing. No one is actually singing the Hebrew psalms. Right. Amen. So, like, just calm down a little bit. Amen. Uh, there is a place for us to dedicate specific focus to psalms and songs that are from the psalms, but that can be something like Better Is One Day. Like, that's a song from a psalm. Anyway, that's a whole different, that's a whole different thing. Yes, I'm affirming psalm singing. Uh, yes, I'm denying overly rigid understandings of what that is. But here's the words for Psalm 67, Setting B. That's important It's, "O God, show mercy to us and bless us with your grace and cause to shine upon us the brightness of your face, so that the whole world over may truly know your way and so that your salvation all nations see displayed. O God, let peoples praise you. Let all the peoples praise. Let nations come rejoicing and songs of gladness rise, raise." Then, um, stanza two, "For you will judge the peoples with perfect equity. To nations of the whole Earth a governor you'll be. O God, let the peoples praise you. Let all the peoples praise. The Earth has brought its bounty throughout its harvest days.  [00:04:24] Why Sing Psalms [00:04:24] Tony Arsenal: Since God our God will bless us, yes, God will blessing send, that all the Earth may fear Him to its remotest end." Now, there are lots of really great, uh, theologically sound, edifying hymns and worship choruses, but there's just something about the Psalms, right? It's inspired- Um- ... it's perfect. Again, like I said, nobody is singing the actual Hebrew Psalms, or even, I shouldn't say nobody, most people are not singing, like, the Psalms from the ESV, right? These are almost all paraphrases. They're, they're translations. But there's just something about the Psalms that I have grown so much to appreciate since joining a Presbyterian church. That's not to say other traditions don't sing Psalms in their own right, and again, like, we would sing Better Is One Day and other songs that were based on Psalms. Um, even, like, real direct translations or real direct versions of Psalms, like Better Is One Day or Create In Me A Clean Heart, there's all sorts of them. But there's just something about singing the Psalms, and this particular musical setting, it's triumphant, but not in the, like, fanfare kind of triumphant. Do you know what I mean, Jesse? Like- Mm-hmm ... it's, it's a triumphant melody, and it has, like, really interesting rises and falls and... So I, I'm gonna probably try to put this at the end of the episode. So listen. Hopefully I'll get the whole thing. Let me just, let me just do this. Hold on a second. It's just gorgeous. It's just beautiful. So I, I, I don't know what it was this morning. Uh, it's, I wasn't, like, promo- particularly emotional. It didn't, like, make me cry. Yeah. But all of that's fine. Like, I've been brought to tears in worship before, and that's, that's all good and well. There was just something about it that resonated, and I was like, "This is just good." Like, this is just good music. It's good singing. Something about hearing, uh, the whole congregation singing together. Like, it was just beautiful. It was just a beautiful moment. So if you are not in a psalm-singing church, first of all, why aren't you in a psalm-singing church? Uh, no worship leader on Earth, no, no person who is worth... Uh, when I say worship leader, I mean the person who's responsible for leading musical worship. No one who's leading worshipful music, worshipful? Worship music, if you approach them and say, "I would like to sing more songs that are based on the Psalms," if they say, "We don't wanna sing Psalms here," then you just go somewhere else. Like, someone who tells you, like, "We don't wanna s- we don't wanna sing God's Word," that doesn't make any sense to me.  [00:06:56] Jesse Schwamb: Right.  [00:06:56] Tony Arsenal: Um, now again, like, there's a way to do it. Sometimes musically they're challenging, especially if you're singing out of something like the hymnal. But again, there are plenty of really good modern style songs and hymn style songs that are either based on the Psalms or are paraphrases, very similar to what you get in the, in the Trinity Psalter Hymnal. Or most, most people who are leading in musical worship are competent enough to just sort of take the sheet music and figure out how to do it on guitar or figure out how to play it on piano. Um, they're not that difficult. So you will be edified if you do this. Your church will be edified. There's probably a lot of people out there responsible for musical worship that actually would really like to do this, and they're kind of probably, like, just waiting for that nudge, so you may even be benefiting them. But yeah, this, this psalm is beautiful. It's just a gorgeous arrangement, and it's, it's perfect, inspired words. Really was a, just a, a balm to my soul this morning.  [00:07:51] Jesse Schwamb: I love it. And o- of course, a lot of that is still happening, which is such a glorious gift to the church. The couple of times that I've had the privilege of writing music for my own church has been right from the scriptures, and for me recently that was, like, Ephesians 1 and Psalm 16. And that's mainly because, like, as a lyricist, I'm not that creative, and I'd rather go direct to the source. And all those end up being a paraphrase, like you said, anyway. Es- especially if you wanna get turn of phrase or if you wanna have a little bit of rhyming, which is always a beautiful thing. I love the Psalter, and my, my hot take on that is I sometimes find that I like, I don't wanna call them, like, the alternate, but, like, the other secondary arrangements-  Yeah and  lyrics better. I don't know why. I don't think that's purposeful, of course. It's probably just my taste. But I always find them to be, like, super fire. I, I don't know why. The, the B and C versions always kinda grab me, especially if... And here's another thing that I appreciate about the Psalter, as you know, is sometimes those B or C versions will be written in an alternate key or a minor key. Yeah. And that's even more awesome, because there's not a lot of, let's say, like, cla- I don't wanna say classic. Classic slash contemporary, uh, Christian music or wors- quote-unquote worship music that's written in minor keys. But it's good to lament, as we've talked about before. So- Yeah ... you're gonna get that full breath and scope in the Psalter there. [00:09:06] Tony Arsenal: Yeah.  [00:09:07] Beyond Music Styles [00:09:07] Tony Arsenal: A- and, you know, maybe let me put in one more little plug here. Um- I am not one of those people that is gonna say that there's like a particular style of music that's more godly than another. I've heard people try to make arguments that there's like certain kinds of rhythms or certain kinds of like beats that are- Right either, either more godly or somehow demonic or less godly. Um, I think there might be an argument to be made that some styles of worship are not suited well for congregational singing, so they may not be appropriate for like a, a congregational worship service. Like, you're probably not gonna go in and do a lot of hip hop and have the congregation be able to like stick with you. Right. That doesn't mean that you can't worship God through that or that it somehow is less like intrinsically beautiful. But, um, there are a lot of Let me just put it this way. In modern contemporary Western Christianity, uh, there's a lot of songs that are basically just the same thing musically. You know, you'll find, um, if you go to, like, YouTube, and, and maybe, like, be careful, 'cause sometimes some of these are, they're funny but they're a little bit crass. But if you look up, like, a video about how, like, every song is Pachel Bell's Canon. Right. Right? Every song follows the same basic arrangement of chords, and this gets even more pronounced when you're talking about modern worship music or contemporary mu- worship music, because it's designed to be able to be very simple and very easily played. Um, a lot of times worship directors are not super classically trained. Um, you think of, like, the youth pastor with the guitar around the campfire. Like, those kinds of songs have to be easy, 'cause they're not, like, classically trained guitar players. They probably picked up a chord book and figured out how to play a couple easy songs like Jesus, Lover of My Soul and things like that. That's how I learned how to play guitar. That's the extent of my skills, so I'm not, I'm not banging on that person. Um, but there are a lot, there's a lot more to music. Um, there's a lot more to singing, and there's a lot more to choral music than, you know, GCDC kind of like worship courses. Uh, and singing something like the Psalter, or even just singing out of a good hymnal- Right will actually expand your musical horizons. And there's something to be said about the creativity of our God being reflected in the creativity of His people that I do think we miss out on when we are locked into really simplistic worship styles. Um, again, like, I interpret Psalms, hymns, and spiritual songs to mean, like, sing in the vernacular of the people. Um, and I, you know, that's a different episode. We can talk about that sometime. But th- that, that requires the songs to be singable, and I think sometimes, uh, sometimes some of the song- some of the Psalters, some of the songs in the Psalter hymnals, and sometimes hymnals in general, are very difficult to sing. And so I think a congregation, the people leading in music need to be thoughtful of that. But I think you would do well to, like, open your horizons a little bit to something a little bit more challenging and a little bit off the beaten path. Like, this melody, I don't know the chords behind it. It may not be anything crazy, but that, like, musicality and that, that sort of, like, melody is not a typical... And this might be why it resonated with me. It's not a typical kind of melody you're gonna find in contemporary music. Um, it's, it's very different. It's older. It's more classically styled. The, it's, it's meant to sort of bring you up to these crescendos in ways that modern music is not necessarily. So enough about that. I don't know a lot about music theory, so I might be totally wrong and, and- ... people might be rolling their eyes. But I, I do think that there's something to it. Like, a lot of the older hymns- utilize chord progressions and melodies and harmonies and things like that that we're just not used to. You're not gonna get that listening to, you know, even something like, like the more musical kind, uh, more technically proficient music like something like Bethel or Hillsong, which is at times musically very good. Uh, I don't know that I would recommend listening to it, but the music is actually, like, technically very good in some instances. Uh, even there you're not gonna find a lot of this stuff. So instead of going there for, like, really nice sounding musical worship, just go to something like the Trinity Psalter app. You know, for $10 on a- on your iPhone you can sing with it. Um, yeah, enough about that. I, I, I could talk about how great the Psalms are and how great psalm singing is for an entire episode. We should do that episode- We should ... when we're done with the parables, 'cause I know we've done a lot of episodes on, like, uh, on, on, like, the regulative principle and- Right I, I think we're still both in the same spot that, like- Right ... exclusive psalmody is probably not where we would land. Right. But I think I'm coming to the conviction that the psalms should have a much greater portion of our worship diet, uh- Hmm ... than they do in most churches. Um, and I really only came to that conviction when I was in a church where psalm singing was the norm. Uh, I know that we try to have at least one s- one canonical psalm for every single worship service. Usually there's multiple, but, um, even in a, a, a setting where we normally wouldn't be so focused on that, we still try to have at least one, and it's been a, a really huge edifying thing to my soul.  [00:14:06] Jesse Schwamb: Yeah. I absolutely love that. You'll find no complaint from me on that. I think that that's a good reminder for all of us.  [00:14:13] Tony Arsenal: Yeah.  [00:14:14] Book Sing Recommendation [00:14:14] Tony Arsenal: Jesse, what do you have?  [00:14:15] Jesse Schwamb: Well, it's, we're not gonna stop this conversation, just so you know. Because we don't sync up on these things ever, but it just so happens that I'm affirming with a book that it's a really simple primer on congregational singing-  There you go that has  long been on my list and overdue to read, and I am coming in hot with a recommendation for this, and that is the book entitled Sing! How Worship Transforms Your Life, Family, and Church by Keith and Kristyn Getty. And really, it covers so many of the things that you already talked about. I, I think at the foremost, it's a reminder that God cares whether in what we sing, but he does not mind how well we sing. Yes. But it is, like, the, this... What's true is that our voices might not be of a professional standard, but they are of a confessional standard. Yeah. And so it is incumbent upon every Christian to sing. And if you need just, like, a little bit of inspiration, so to speak, or a reminder of why that's important, I highly commend this book to you. In fact, in the back they have what's called, like, these bonus tracks. It's like four or five separate chapters that they've written just to particular people in the church, pastors, laypeople, musicians, even the people that help produce the sound. I found that bit to be so lovely and pastoral. It, it's gentle, the tone is encouraging, but it is also strong, and I appreciate that. So a lot of it is some of the themes that we've just talked about, but my conviction grows all the time of just how important congregational singing is, and how everything you just said, the music, the liturgy that we bring forward- has to be of a deliberate kind to strengthen that exercise, to make it easy, so to speak. And that does come into practical things like if you look at the psalter, and I, I don't... I have it on my phone, but I don't know where my phone is, so I was gonna look at the one you were referencing. My guess is it's, it's in probably a key with a couple of sharps in it, because those are the ones that are easiest to sing. So even little things like that matter. What you hear on the radio often is, or radio? People still listen to the radio? What you hear, like, in, like, contemporary music, like, often is not necessarily for congregational singing just in its key, and, and that's okay. And so even in my own church, we transpose things to make it reasonable and approachable. But what I think was, like, the critical question put forward in this book that I absolutely loved as a great reminder was: how did the congregation sing? It's very interesting that they kind of bring forward this thesis that that's how you should be judging your music. How did the congregation sing? And I think if we started asking that, it might slightly tweak or maybe change altogether, to your point, the methods and the practices that we use when we undergo worship by way or through music. So this is really great. It's easily readable, and it's for everybody, and it, there's a chapter on family worship as well, how to bring singing into your home and music into your home all the time as an act of worship so that when you get to the Lord's Day, your kids are like, "Yeah, this is our jam." Uh, especially maybe even recognizing some of the pieces of music and be excited about that. So there was a lot that made me think about here. It's fantastic. And to your point, Tony, I would say the Gettys, especially in, like, "Christ Alone," some of the other things, this is probably the closest to what you're talking about, where they've taken and imported kind of the classical hymn structures-  [00:17:26] Tony Arsenal: Yeah [00:17:27] Jesse Schwamb: but modernized a little bit just the language while without sacrificing any of the theological richness or the musicality that draws your ear to those beautiful rising and falling melodies, the swelling of the vocal there, without, like, distracting from anything that's going on there. It's not emotionalism- Yeah but it certainly is filled with the emotion of what it means to be a Christian and to sing in response as an act of praise to God.  [00:17:50] Tony Arsenal: Yeah.  [00:17:52] Family Worship Singing [00:17:52] Tony Arsenal: Yeah, I mean, I can't underscore enough the importance of congregational singing. We, we've, we've actually talked about, about it in context of, like, how important it is for the men of the congregation to sing, which is something I, I really appreciate about my congregation, is, is the m- the men just go all out. Like, people are, like- Love it ... nobody is, nobody is ashamed of the fact that they squawk on a note that they're not used to or anything like that. And where this really pays out, um, at least in our congregation, but I'd, I'd be willing to bet if you go to any congregation where the, where the men particularly are passionate and active in musical worship, right? Um, I think where this plays out is you see the children very quickly picking up those songs and learning them and singing them. And the, the favorite part of my day, this is gon- any parent of toddlers is gonna be like, "What are you talking about?" Bedtime is one of my favorite times of day, not just because it means that, like, in a little while I'm gonna get a little peace and quiet. Like, that's part of it, too, but there are two songs that we sing almost every single night, and Augie leads them, which is really great. He always wants to start, and he always wants to sing, and it's the Doxology and the Gloria Patri. And these are songs that he has just picked up from being in the congregation, and, you know, I, I don't remember consciously teaching him any of these songs. And now, now Adeline, who is, uh, my two-year-old daughter, almost two, she's starting to pick those songs up, and she's starting to sing them, and she recognizes them, and she responds very differently to those songs than she does to other songs. Um, it's funny because I don't, I don't know where she got this. Neither my wife nor I are particularly, uh, charismatic, emotive people. Like, we don't raise our hands when we're singing, but she, she does. She, she, when we start singing- My girl ... the Gloria Patri or the Doxology, her hand is in the air, and she's looking at the sky, and she's waving her hands around. Yeah. And, um, she recognizes that those songs have a different place than a Miss Rachel song. She doesn't put her hands in the air and wave and look up at the ceiling when Miss Rachel comes on or when Baby Shark comes on. She knows those songs. She can sing those songs. Um, but she doesn't- Respond to those in the same way. And that is a direct result of the fact that congregational singing is an important thing in the life of our church and in the life of our family. And I think a book like Sing, I haven't read it, but I've heard very good things about it, and the, the Gettys are rock solid, like- Right ... theologically. Yes. Musically. They're, they're well within our Reformed tradition, at least broadly speaking. Um, and, and they have a, they have one of the strongest sort of theologies of praise music that you're gonna find. Mm-hmm. It's not quite like a liturgiology or something like that, but it's, it's, it's a theology of praise worship, praise and worship music. Right. Um, and that's not something that's super common, right? There's a lot of theology of liturgy. There's a lot of practical theology on liturgy. Um, the Gettys have developed a really unique kind of place in things in that they've really developed this idea that congregational singing has a specific theological import, and they've developed it in a way that's approachable. So yeah, I haven't read it and I sh- I probably should, but it, it sounds like a really great book. And, um, I c- just can't underscore it enough. And- Maybe this is my little plug. Like, uh, family worship is really tough, and it's not something I've mastered. Like, we don't, we, we don't have a regular rhythm. But what we do have is we have a consistent, uh, we consistently pray at night before bed, and we consistently sing one or both of those songs. And that by itself, like, the kids are learning and they are, they're absorbing that by osmosis. Um, they're picking up the phrasing, right? Augie can tell you who the three persons of the Trinity are, and that's partially 'cause we do catechism questions, but it's also partially, and I would actually argue probably more, because of the Trinitarian structure of those two songs. Right. He's picked up the language of the Father, the Spirit, and the Son from the Gloria Patri and from the doxology in ways that probably I wouldn't have been able to teach him otherwise. So yeah. Anyway, I, I just co-opted your affirmation. But, um, but yeah. I'm here for it. Congregational worship, family worship, singing, uh, to our Lord is commanded, and it's commanded for our good- Right and for his, his benefit and his blessing. Um, and so any book that is, is solid and will help you do that, I, I'm wholeheartedly behind.  [00:22:17] Jesse Schwamb: Yeah. This is... All that is fire. This is fire.  [00:22:19] Reclaim Congregational Song [00:22:19] Jesse Schwamb: God designed our psyche for singing, and we're probably, uh, I would say contractually obligated since Reformed is in the name of the title of the podcast- to remind ourselves and everybody else that one of the things the Reformation did was reclaim the singing of God's word by his own people. Yes. Taking it out of that performatory space back into literally the voice boxes of the people who are sitting in worship together. So sometimes we might have to do that again. You know, there is a little bit, I think, of... There, there is in some places, not everywhere, this kind of tilting of that time of worship through music to be vouchsafed or relegated to those who are, uh, let's say, like, the most, like, talented in doing that, and somehow we participate merely by observing or by- Yeah just, uh, you know, being an audience spectator of that, and that's totally backwards. So I get it. The thing is- We're all singers. We may not all be very good singers, but we're all created to be singers nonetheless. This is what the Bible tells us. So we need to lean into that. We need to invest in that. Yeah. And so I, I like, of course, what you're doing with, uh, your kids because you're not only teaching them to sing, and this makes me so happy, but you're teaching them to love singing to the Lord. Yeah. And so that is, I think, what a lot of our congregations miss, is sometimes we do it, and I'm among them often, but grudgingly. And so to get to a place where we come excited that our reasonable response, our reasonable preparation on the Lord's day is to sing together, to hear that gospel message in melody in the ear of our... You know, the voice of our neighbor in our own ear is a wild thing. It's just, like, un- unheard of. And it's like, uh, we gotta stop, right? It's one of those things also that, like- ... we've, we've talked about how it's just kind of otherworldly. Not, not only in the sense that it gives us this really kind of foundational sense of God's, you know, kind of transcendence, of what it means to participate in the worship of someone who is transcendent because it is all these voices together, but also this is something that rarely happens in any other way, especially in the Western culture anymore. This coming together to express and to participate in something where we're all reading literally from the same sheet music is just an entirely different experience, increasingly relegated to this kind of experience. So we, we must protect it, not only because God says that we ought to, but also because, again, it is, it is our reasonable response. Yeah. And it is something, like you've just said, that brings Him glory and is certainly for our good. So, uh, this is the Singcast, so everybody- ... everybody get to it. You can make your own music. God has commanded us to sing. So the sooner we just understand, like, hey, it's, it's... You know. Uh, but... And the last thing I'll say is this is one of those things that's, like, practice too. A- and I get it. Like, you may say, like, "Listen, I can only hit two notes, and that's all I'm gonna hit no matter what the music is." Well, then belt the two notes, and also know that, like, the more you practice that kind of thing, honestly, the better that you'll get and the more comfortable that you'll become. The voice is an instrument like any other instrument that takes, like, a little bit of practice and a little bit of work. But even that can cause, I think, great benefits and build a little bit of confidence. But just the example of singing and doing it from a heart that is keen to worship God and that is filled with passion to respond to Him with gratitude and, you know, adoration is really the key thing. And so I, I'd rather have a entire group full of worshipers that are singing off-key but, like, with just resounding passion than to have this performance of just a handful of voices because they feel like they're the most capable to do it. Yeah. I think we'd, we'd rather have everybody else, and to hear the congregation mixed as one of those instruments. So sing. Yeah.  [00:26:05] Everyone Can Sing [00:26:05] Tony Arsenal: Yeah, and y- you and I have made the point in the past, too, like- I, I don't think, uh, maybe I'm wrong. Uh, we are a top 50 healthcare podcast, so maybe some doctor- I'm sure you're correct ... is gonna... Right. Like, I don't think being tone deaf is actually a physical condition. Like- Mm. I, I mean, I, I mean, obviously, like, some people have hearing problems, and that means they have trouble singing. I hear what you're saying. But, like, the people who are like, "Well, I j- I just can't sing. I'm just not capable of that," uh, like, I think the, the physical conditions that would make you incapable of singing are not usually what people are talking about. Like- Right. Yeah ... you know, some people have, like, vocal fold disorders or they have hearing problems, and I guess maybe, like, if perfect pitch is a thing, which it, it is. Like, perfect pitch is a... I don't know what causes it, but some people are born with perfect pitch. I suppose in theory that means some people must be born with, like, the opposite of perfect pitch. But I think most people who say, like, "Well, I just, I'm just tone deaf. I can't carry a tone," that, that's probably not true. Like, it just means you need practice. Um, and some people's voices, like physically, their bodies are more, more designed by God to produce a pleasant sound than other people. But I, I think actually just about anybody with a little bit of practice, and mostly I think this is probably just the confidence to actually sing and a little bit of practice to learn how your body works, like how your voice works, um, could probably get to a point where singing is not only very relatively comfortable and easy, but it's something that is pleasant and is not overly challenging. This is actually something that I think we've lost in the church. We should... This, I mean, this is about to come the episode, but, um- ... something we've lost in the church when we have sort of changed from a true genuine congregational singing model, which was the norm- And I've heard people make arguments about the importance of hymnals, and I, I agree with those arguments, although I know some people have moved them into almost like a realm of, like, divine mandate- Right that you have to use hymnals because it trains people to teach. But we have lost something with both the sort of commercialization of worship music and the pro- like making it a professional thing, and we've lost congregational singing. The, the people in the church throughout history have learned to sing. Many of them have learned to read, learned the scriptures, learned theology, not in the seminary and not in the monastery, but in the pew as they sing God's word and as they sing- Right ... the great theological hymns of, of the church. There's so much you can learn through that process that I just think we've lost. And I think going back to something like a hymnal or the Trinity Psalter Hymnal or whatever, whatever standard music your church is gonna use, and I mean standard music. Like, whether this is a collection of worship choruses that has been curated for the church or it's a published hymnal or something like that, going back to something like that teaches the church how to sing. And I don't remember who wrote it, but the trellis and the vine, like the worship that we sing, I know Mike Horton makes this point. The worship that we sing is the tre- is the trellis that the vine of our wor- of our- Yes ... faith grows on, right? That's true. Like, what the, what the church lex credendi, lex orandi. Like, the church, what the church prays, the church believes. What the church sings, the church believes. So all of that to say, like, the, the importance of congregational singing can't be under-emphasized, and it's... I, I mean, I don't know that I would I don't know that most theologists say technically s- like, congregational singing is an element of worship, but praising the Lord through song certainly is. Yes. It's, it's evidence. Um, and, and so I think that's definitely something that the church has lost in general. Um, and I know there are churches... I- it's funny, when Ashley and I were between churches, uh, very briefly after, um, our previous church closed down, um, we went to a local sort of, like, high, high, uh, production, seeker-sensitive church, very Steven Furtick-esque, and we only lasted, like, 10 minutes in this, in this service. We went in and the production value was great, and the music sounded great, but we couldn't hear ourselves, we couldn't sing- Right ... and it was very performative, and we just left. We were only there for a few minutes, and we left. And I think that's something we've lost as we've sort of migrated worship to almost, like, a professional class. So yeah, bring it back to the pews. Bring it back to your- Bring it back ... bring it back to your house, bring it back to your kid's bedroom when you're tucking them in. Everywhere. Bring it back to the car on the way to work, in the bus. Right. Like, just let's everywhere we go, let's sing and worship the Lord. [00:30:30] Jesse Schwamb: Yeah, that's right.  [00:30:31] Train Your Voice [00:30:31] Jesse Schwamb: Uh, so as a final thing, let me compound your hot take and say that I agree with you, that I... And I think professionals would as well, and I'm gonna stand on a resource that I'm gonna recommend to everybody here in a second, that in fact the Getty say, "If you can speak, you can sing." And there are a f- a few conditions that would prevent you from doing that, of course. And even there, they wanna explore opportunities for you, for instance, signing, for instance, to ensure that you can participate in worship. Uh, the hot take is I do think that because the instrument that God has given us in the vocal cords is exactly that, that it can be trained, and that actually most people can sing. And if you're serious about that, if you think, "You know what? I'd like to be able to do that. How can I explore that?" Here's a book for you. It's called Set Your Voice Free by Roger Love. The full title is How to Get the Singing or Speaking Voice You Want. Roger Love is, like, this amazing behind-the-scenes vocal coach. He has coached, like, a ton of really talented recording artists, and this is his very contention in the book, is that everybody can sing. It's really about how much or little work you wanna put into it. And in fact, this book comes with, like, these exercises that you can listen to and then record yourself. And then he, from a distance basically, can give you some pointers based on allowing you to kinda evaluate what you hear in your own recording back. So if you really are the kind of person that's like, "Listen, I, I dare you. I cannot sing," I would challenge you, I would double dog dare you to get this book, Set Your Voice Free, and if you're really serious about wanting to try and see if it can make a difference, I, I think it can. And I've, I myself have enjoyed this book, gone back to it many times, use it in my own work and practice because I found it to be helpful. So there you go. Sing, sing, and sing again.  [00:32:06] Tony Arsenal: Yeah.  [00:32:07] Singing Apps and Practice [00:32:07] Tony Arsenal: And if you're not a reader, first of all, why are you listening to the podcast? But second of all, if for some reason you're not a reader I'm, I'm joking. I'm sure there are people that are listening to the podcast who are not readers. That was, like, a super smug thing to say. How dare you. I'm sorry about that. How dare you. Um, if for some reason you don't wanna read that book or you're not a reader, um, y- you can do something as simple as looking up Yousician on your Yousician, Y-O-U- Yeah ... S-I, like the word musician, but U instead of, like, Y-O-U instead of, uh, musician. Um, there are plenty of apps out there. I just, I mention Yousician just because I've used that on, like, a free trial basis with some guitar teaching, and it's a reputable source. They also have a vocal module. So, like, if you wanna learn to sing, there are plenty of resources out there who can help you train your voice. A- and it- Again, I'm not a doctor, I'm not a vocal coach, I'm not a professional singer. I'm not even that great of a singer, and I, I probably could be a better singer if I wanted to devote the time to it. Um, it doesn't take much to, to be able- Right ... to become a competent singer. Um, I think most of us, you pick up one s- just like I learned guitar, you pick one or two songs that you really like and you wanna learn, and you learn to sing those songs, and then those skills will develop over time. So enough about that, Jesse. We've got, speaking of talents- ... we've got some talents to talk about. There it is. Boom, bazinga. Baza-bazom. I'm  [00:33:27] Jesse Schwamb: back. There it is. Yeah, so- I was excited  [00:33:31] Tony Arsenal: about that one ...  [00:33:32] Jesse Schwamb: that, that was really good. And, and we should just h- honor everyone. That's it.  [00:33:37] Tony Arsenal: That's it. Tip your waiters and waitresses, folks. It  [00:33:39] Jesse Schwamb: was so good. We're here all week.  [00:33:41] Parable Context Setup [00:33:41] Jesse Schwamb: So we're in Matthew 25, uh, verses 14 through 28, and this is at least gonna be a two-parter for us. This goes by the name you might be familiar of, which is The Parable of the Talents. But before we get to it, just a quick reminder that we've been speaking about this parable, not like in a special way, but hopefully in the more contextual sense. So this is the second of three eschatological parables in Matthew 25. So the first was The 10 Virgins, which we went through. We're in The Talents, and then we're coming up to everybody's favorite, The Sheep and the Goats. All three are part of this Olivet Discourse, which is, of course, Jesus' final teaching block before his Passion. And I think it h- behooves us so that we do not get distracted from, like, the center of gravity of this thing, that this is delivered in response to the disciples' question about the sign of his coming and the age to come. Because I've heard so many, like, little talks, maybe homilies is more the right word, on this particular parable that lack gravity. So little gravity that basically NASA could train their astronauts in it. So we wanna stay away from that and I think get into, like, the, the proper context. So Tony, do you have it in front of you by any chance? And would  [00:34:50] Tony Arsenal: you- I do. I do, yeah. Yeah. Read it for us? I'll read it here.  [00:34:52] Reading the Parable [00:34:52] Tony Arsenal: So this is, uh, starting in, uh, Matthew 25 verse 14, and I'm gonna read down through, uh, the end of verse 30 here. So it, it reads here, "For it will be like a man going on a journey, who called his servants and entrusted them, entrusted to them his property. To one he gave five talents, to another two, and to another one, to each according to his ability. Then he went away. He who had received the five talents went at once and traded with them, and he made five talents more. So also he who had the two talents made two talents more. But he who had received the one talent went and dug in the ground and hid his master's money. Now after a long time, the master of those servants came and settled accounts with them. And he who had received the five talents came forward bringing five talents more, saying, 'Master, you delivered to me five talents. Here I have made five talents more.' His master said to him, 'Well done, good and faithful servant. You have been faithful over a little. I will set you over much. Enter into the joy of your master.' And he also who had the two talents came forward, saying, "Master, you delivered to me two talents. Here I have made two talents more." His master said to him, "Well done, good and faithful servant. You have been faithful over a little. I will set you over much. Enter into the joy of your master." He also who had received one talent came forward, saying, "Master, I knew you to be a hard man, reaping where you did not sow, and gathering where you scattered no seed. So I was afraid, and I went and hid your talent in the ground. Here, you have what is yours." But his master answered him, "You wicked and slothful servant. You knew that I reap where I have not sown and gather where I scattered no seed? Then you ought to have invested my money with the bankers, and at my coming, I should have received what was my own with interest. So take the talent from him who gave it, who give it to him who has 10 talents. For to everyone who has will more be given, and he will have an abundance. For, uh, but from the one who has not, even what he has will be taken away. And cast the worthless servant into the outer darkness in that place where there will be weeping and gnashing of teeth."  [00:36:56] Watchfulness and Stewardship [00:36:56] Jesse Schwamb: So it starts with that amazing connective, which we really spoke about in the last episode, in verse four- 14, starting with four. So it's tying, like we said, this parable directly to verse 13, which we know is in the, the parable of the ten virgins. But it's this idea of watchfulness. "Watch therefore, for you know neither the day nor the hour." So th- I think this is the point we really drove last time, that we really felt highly convicted about, that this parable is not like a detached economic lesson, but it's really like an expedition, exposition, not expedition- ... of what watchful discipleship actually looks like during the interval of the master's absence. Like, that's the whole setup here. So it's starting with this idea of like the master goes away, but here we have these slaves or these servants who are entrusted. And to me, again, that's like such a linchpin in this whole thing, 'cause it's, it's carrying the sense that of course, like, he's handing over stewardship. It's a deposit held on another's behal- I love this parable because it has some banking language in it. It's, it's a deposit held on another's behalf, and that's like the key covenant concept of the entire thing. Ownership remains with the master. The servants are stewards. They're not proprietors. And that language, I think, really anticipates, like, the entire New Testament theology of stewardship, which is developed by Paul. So like when Paul writes in 1 Corinthians, "This is how one should regard us, as servants of Christ and stewards of the mysteries of God. Moreover, it is required of stewards that they be found faithful." So like all of that, that's like just one verse for me. Like, that's an incredible setup.  [00:38:27] Tony Arsenal: Yeah.  [00:38:28] Common Misreadings [00:38:28] Tony Arsenal: Yeah, and you know, I think it bears saying, too, um, I wanna be careful how I say this because I don't wanna impugn, uh, poor motives or anything like that on, on the, the people that I'm about to speak to. And I say this a little bit tongue in cheek, but also I say this as someone who used to be deeply involved in youth ministry. There's kind of like a, a youth ministry, um- international version of the Bible, I guess, if you wanna put it that way, where, like, there are certain, certain passages and parables that s- for some reason seem really prone to misapplication- Sure in, in some context. And I would say, like, youth ministry is the one I have in mind. Like, um, one of them is, like, in Matthew 18 where it's like, "Where two or three are gathered in my name, there I am in the midst of them." Like, that's a, that's a statement about God's, God's presence in the judgment of the church and excommunicating an un- like, a, an unrepentant, uh, person who identifies with Christ. And, and ironically here, maybe not ironically, but, like, casting them into the outer darkness of excommunication, which is representative of casting them out into the actual inner darkness of damnation. Right. Like, th- there's a, there's a misapplication of that, that like, well, you know, like, if only a couple people came to youth group tonight, like, it's still worth meeting because where two or three are gathered, there I am in the midst of them. Um, this, this parable has a very similar kind of misapplication that is maybe a, a little bit less of a misapplication. Like, I think there is something to say in this parable about the fact that God entrusts us with abilities, talents, treasure, t- our time. Like, He's entrusted us with resources, and He does expect us to use those resources, uh, in a way that is honoring to Him and beneficial for the, for the gospel and for the kingdom. Um, that's true in a broad sense, but I don't think actually that this is what that... But, like, that's not what this passage- Mm ... is teaching. Right. I think I, I kinda joked last time, but, like, I've heard more than one sermon that draws the parallel between the word talent here and our talents in terms of, like, our spiritual gifts or our ability to play guitar or, like, to bounce a basketball and, like, thr- like, throw a free throw. Like, that's not the kinda talent we're talking about here. So I wanna, I wanna sorta, like, point that out just to sort of exclude that from the conversation. Yes, God gifts His people, and He expects His people to use those gifts for His glory and for their own benefit. Um, but that's not what this parable is talking about. This is a parable about the fact that God has entrusted the kingdom of heaven on Earth to His people.  [00:41:08] Jesse Schwamb: That's right.  [00:41:08] Tony Arsenal: And He expects His people to make use of that in a way that expands the kingdom and also in a way that does not... And this is, this is, I actually think, the main point of the parable. In a way that properly understands the nature of the king. The, the punchline or the main point of the parable here, it, just to sort of, like, I don't know, give away the ending or, like, unbury the lead, I don't know, whatever that is. The point of this parable- It's not that, like, it's a really good thing to double what God has resourced you with. The point of the parable, the reason that, just like the, um, just like it wasn't the virgins falling asleep in the last parable that was the problem because everybody fell asleep, in this instance, uh, the amount of money or the amount of return on investment that the servants produce is not the point of the parable. That's not the real difference between them. The real difference is that the former servants understood that their master had trusted them with a task and expected something of them, and the, the unfaithful, wicked, lazy servant had a total misunderstanding of who the master was- Right ... and therefore what his role as the master's servant was. That's the point of this parable, and I think, this is the last thing I'll say before I, I, I take a breath here. There's a lot of people that would look at this parable and might read some sort of works righteousness or, um, and this is more understandable and I think has a place within the Reformed tradition, although I don't necessarily hold this view. But would look at this as sort of like a theology which would, would argue that we receive some sort of enhanced rewards in heaven based on our faithfulness. There's plenty of good, faithful Reformed Bible teachers that would hold that position. I actually think whether or not that's true, this is still also not what this passage is getting at. [00:43:00] Jesse Schwamb: I, I totally agree with you there.  [00:43:02] Talents as Huge Wealth [00:43:02] Jesse Schwamb: I, I think one of the reasons that we know that is because we can look at some of these details and let the details speak to us about the magnitude in their representation, why they're given. So of course, whenever the scripture gives us detail, especially in a context like a parable, it can be helpful of cour- of course not to overanalyze them, but to respect their place in the context of the story, and that's why verse 15 I think is so important. So to one he gave five talents, to another two, to another one, to each according to his ability, then he went away. Now, this, this varies slightly, but there's a lot of, I think, very common historicity here that points us to understanding, like, the talents as a unit of monetary weight, and there is some discrepancy about its exact weight. But what we can say for sure is this: that we're talking about, as I teased at the beginning, a huge sum of money. So in other words, like, this is a gift from God himself. It's a divine gift. Yeah. It's something that's not earned. It's something that's given and something that's entrusted. So in the first-century Roman world, a talent was roughly equivalent to, like, 6,000 denarii, depending on who you talk to, which would mean that a single talent represented approximately, like, 20 years on average of a laborer's wages. So the sums then here we're talking about are staggering even at the lowest one. So the five-talent servant is receiving essentially approximately equivalent of a century's wages, and the one-talent servant is receiving 20 years' worth. There's no such thing as a small gift in Christ's economy, I think is the point here, and even the least endowment is immense beyond our reckoning. Yeah. So the distribution also is deliberately unequal. It's five, one, two, and the text doesn't offer any apology for this inequality. The master distributes to each according to his ability, which as I say that, I realize that could probably be its own episode, that we could talk about what that even means. Yeah. But he is matching and entrusting to capacity, and that's not arbitrary. Of course, that's wise and personal, and even the Greek here for this idea of capacity or power suggests the master knows his servants intimately and calibrates the stewardship accordingly. But nonetheless, it proves the point you're making here, which is not just about, like, well, do you have some kind of innate ability that's above average that God has endowed you with here? That's not even what we're talking about. Again, the whole point of this is to answer the question eschatologically about what the end means and when the time is coming and what good discipleship looks like. And so in that way, we understand then these talents to be these divinely appointed and massively generous gifts of God, essentially, like you said, the stewarding of the gospel in the story of salvation itself unto his people, and then to make something of that, so to speak, by the power of the Holy Spirit that earns a return for the kingdom, that is all empowered by God, that is under the volition of the person, uh, the Christian who says, "As a disciple, it is my responsibility to steward these gifts." That is really what we're after. So we do kind of get in this place where when you take this and say, "Well, what are you doing with," let's say- your home, if you have a nice home, are you being hospitable enough? If you have, let's say, a good singing voice by talent, are you using that to make sure that you're on the, quote-unquote, "praise and worship team," is not, like, entirely wrong, but it's not right either- Yeah to use this passage- Yeah ... for that purpose. There's a bigger theme here. There is, there's a much stronger and widescale framework that God is drawing us to and examine, and it's about the stewardship of the church itself.  [00:46:30] Tony Arsenal: Yes. Yeah, yeah, yeah.  [00:46:31] The Foolish Servant Exposed [00:46:31] Tony Arsenal: That's really key, and this is what struck me as, as you were speaking about that, is like we see in so many of the kinda like, uh, like the chump in the parable. Like, there's- Yeah ... a lot of these parables have like a chump- Right ... where like you're looking at and you're like, nothing about what you've decided to do makes any sense. We're talking about people who've been given, in the first case, 100 years worth of, worth of wages. Right. Right? Any one of these people, and again, we're talking about a timeframe where, like, you could just take that money and run and, like, nobody's gonna find you. There's no digital trail on any of this, right? If I stole, if I stole 100 years worth of labor from my manager or from my, my employer, they would find me, right? That's not the situation we're talking about. So even the chump who decided, "I'm not gonna do anything with this," he could've just take- taken off with the money and had 20 years worth of labor. Right. Just 20 years worth of wages. Right. This is a, this is a sum of money that makes all f- all three of these servants unimaginably wealthy instantly, right? The point of this is, in part, that the final servant has no idea the amazing blessing and responsibility that he's been given. And again, I come back to this. It's not because he is dumb or because he is, um, somehow less competent in a strict sense, right? It, it's so funny to me, like, we also gloss over the fact that, like, the guy who has five talents, he's got 100 years worth of money, 100 years worth of wages. Right. And he just goes and gets 100 more. Like- Right he just goes and trades and- Right ... comes up with 100 years worth of wages that he brings back. Like, that's, in itself is, like, phenomenally, amazingly outrageous. We ran into this too with the, um, the parable of the unmerciful servant, right? We've, we've got one guy who's got this unimaginable debt, like, like, thousands of years worth of, uh, worth of wages that he could never make up, and he thinks he's gonna somehow come up with it if you just give him enough time. It's kind of like the opposite here. This guy's got this unimaginable amount of instant wealth, and he just buries it in the ground. First of all, how much... We're also talking about an era where money was a physical, entirely physical.  [00:48:53] Jesse Schwamb: Right.  [00:48:53] Tony Arsenal: There were no, there were no digital banks. Like- No zeros and ones most of our money exists as ones and zeros in a computer program right now. Right. Like, in reality, like- Right ... my money doesn't exist. We don't have, like, a physical gold standard anymore in America. Jesse could probably s- I'm probably making dumb things up right now. No, that's that's- Like, it used- Right on to be that, like, every dollar that the United States government printed had, like, a piece of gold sitting at Fort Knox- Yes ... uh, like backing it up, but we just don't have that anymore. Most of the money that exists in our system is entirely imaginary. It's an entirely, like, made-up digital currency way before, like, Bitcoin was a thing. That's not the case in this timeframe. This dude who buried 20 years worth of money in the ground, that's a significant amount of labor in and of itself- Right ... to even be able to do that. So we're not talking about, like... And I think this is the thing we miss when we, when we read the word talents, and one, when we obscure it and we, like, we misappropriate the word talent to mean, like, abilities, 'cause it, that's a convenient, like, illustration tool. We're talking about a huge sum of probably gold or silver that this dude just buries in the ground, and then, like, digs it up when the master comes back.  [00:50:01] Jesse Schwamb: Right.  [00:50:01] Tony Arsenal: And I think, like- When we don't realize how much money this is, we miss the force of the master's like, "You stupid, dumb, wicked, slothful servant." Like, if you had even taken this money to the bank and done the least imaginable- Yes ... effort. Exactly. Like, if you had done anything at all, like how mu- how difficult, granted more difficult back in this age than it is now, but like if you had even done something as simple requiring as little labor as possible and just brought this to the bank and let them collect interest on it, we'd still be talking about a huge return. [00:50:35] Jesse Schwamb: That's right.  [00:50:36] Tony Arsenal: And he doesn't even do that, and that's, that's the point. There's the people who do, and they gloss over this. The parable totally glosses over the amazing effort and work that it must have taken to take 100 years worth of la- of wages and turn it into 200 years worth of wages. Right. Or to take 40 years worth of wages and turn it into 80 years worth of wages. That's an amazing, probably almost miraculous return on, on investment. Whatever they did is amazing, and the parable's like, "Yeah, they did that." They just took it to the traders and they brought back five more talents. Like, it's nothing. And then this idiot, and I say idiot in like the most like, like exegetically sound, idios, like, like foolish idiot person. [00:51:20] Jesse Schwamb: Right.  [00:51:20] Tony Arsenal: This idiot just buries it in the ground and doesn't even bother to bring it to the bank where he's gonna get some return on it. This is the picture of the fool who does not make use of the means of salvation. This is the picture of the fool who refuses to receive Christ as savior, who refuses to make use of the benefit and blessing of salvation that is available to all who will trust in Christ and turn to him. This is the same picture as the idiot virgins who didn't buy enough oil and just fell asleep when they knew that the bridegroom was coming, right? Right. It's not that they fell asleep, it's that they didn't do the most obvious, simple,

The Forty-Deal Mirage: Why Sanctions Relief Will Cost American Troops Their Lives** In this blistering critique of ongoing U.S.–Iran foreign policy, the commentary unpacks the strategic and personal costs of a proposed maritime framework. The host sounds the alarm on President Trump's claims that the U.S. is close to a deal for the "fortieth time," contrasting White House optimism with uniform denials from Middle Eastern allies like Saudi Arabia and Israel. The monologue highlights a dangerous economic paradox: while the administration leverages the conflict to channel global refining and extraction profits into the American oil sector, it risks doing so at the cost of U.S. service members. Drawing a direct parallel to the catastrophic 2021 Abbey Gate bombing that permanently crippled Joe Biden's presidency, the host warns that Tehran does not need to defeat America militarily—they only need a handful of casualties to break the nation's political will. With backing from satellite data provided by China, Iran is sitting on billions of dollars in clogged oil reserves. Lifting sanctions and granting them a massive cash injection, the host argues, rewards hostile behavior and teaches the regime a lethal lesson: the more American troops they attack, the more money they receive. Iran deal, Donald Trump, Kharg Island, Sanctions relief, Abbey Gate, Oil industry, China, Middle East, Military retaliation, Foreign policy, National security, Hostilities ceasefire

In this segment, the hosts break down the mass confusion surrounding the Trump administration's erratic diplomatic statements regarding the ongoing war with Iran. The discussion zeroes in on a dizzying 24-hour news cycle where President Trump alternately threatened ferocious bombing campaigns and then abruptly declared the war "over," claiming to have reached a conceptual memorandum of understanding. The commentary highlights a stark disconnect between the White House and global reality, as Middle Eastern allies like Egypt and Israel, along with Iranian state media, quickly denied any knowledge of a finalized settlement. While Trump claims a breakthrough is on the horizon, the reality on the ground tells a far different story: the Ayatollah has publicly rejected the proposal, cyber warfare groups have breached digital infrastructure, and Iranian forces have resumed drone and missile attacks on commercial vessels in the Strait of Hormuz. The host concludes with a poignant warning from national security experts, emphasizing that a weak diplomatic framework fails to address Iran and China's hostile actions against American service members. Iran conflict, Donald Trump, Strait of Hormuz, Foreign policy, National security, Ayatollah Khamenei, Fox News, Drone warfare, Cyber attacks, Middle East diplomacy

Host Tara and co-host Lee react to a breaking Truth Social post from President Donald Trump announcing that the United States intends to take control of Iran's Kharg Island tonight. They debate the strategic choice behind broadcasting a military operation in advance, questioning if it serves as a piece of deception or tactical supremacy over the Strait of Hormuz. Turning to the home front, Tara highlights major domestic victories that are being overshadowed by Middle Eastern developments, detailing a massive systemic dismantling of illegal immigration and welfare systems, including the removal of four million people from SNAP benefits and a HUD housing audit uncovering widespread documentation loopholes. Kharg Island military operation, Trump foreign policy, Strait of Hormuz conflict, SNAP benefit fraud purge, HUD public housing audit, China proxy warfare, independent political commentary

The dialogue centers on a potential peace settlement with Iran, where military strikes reportedly forced the regime to negotiate a no-nuclear weapon deal and open critical shipping straits. Experts discuss the strategic importance of regional buy-in from Middle Eastern allies and the necessity of codifying this agreement through Congressional ratification to ensure long-term stability. Learn more about your ad choices. Visit megaphone.fm/adchoices

Francis and Konstantin are joined by bestselling national security journalist Richard Miniter and Middle East expert Thomas Small. We use Ground News to stay fully informed. Go to https://ground.news/triggernometry to save 40% on the Ground News unlimited access Vantage plan.Go to https://Sheath.com. Use code TRIGGERNOMETRY for 20% off ABOUT OUR GUESTSRichard Miniter is a New York Times bestselling investigative journalist and author of Losing Bin Laden, Shadow War, and Mastermind. Former Wall Street Journal and Sunday Times (London) reporter.Thomas Small is an author, filmmaker and podcaster specialising in Middle Eastern politics, history and Islamism. A former novice monk turned Arabic expert and journalist, he is the co-host and producer of the Conflicted podcast alongside former MI6 spy Aimen Dean.

Serkan Tutar is an internationally award-winning Turkish belly dancer, teacher, choreographer, and festival organizer known for his dynamic stage presence and multicultural approach to Oriental dance. Originally from Turkey and now based in Belgium, Serkan discovered his passion for belly dance as a child during his time in Saudi Arabia and was deeply inspired by Middle Eastern music and culture. Winner of Male Bellydancer of the World 2008 and Brandon Oasis 2006, he has taught and performed in over 30 countries worldwide. Specializing in Turkish and Modern Egyptian style, Turkish Romani, Baladi, Saidi, veil work, and his signature “crazy drum solos,” Serkan is also the organizer of the internationally recognized Rakkas Istanbul International Oriental Dance Festival. Known for his warmth, humor, and supportive teaching style, he continues to inspire dancers around the world through workshops, performances, and mentorship.In this episode you will learn about:- Why jealousy can quietly damage dancers more than competition ever could, and what's the difference between jealousy and envy from the dance career perspective- The ongoing challenges of being a male belly dancer- Why body type, age, gender, or appearance should never define who gets to dance- The reality of online criticism, keyboard warriors, and how dancers can protect themselves emotionally- Why many “international festivals” are not really festivals—and how this is changing the dance industryShow Notes to this episode:Follow Serkan Tutar on FB, Instagram, YouTube, and website. Rakkas Istanbul International Oriental Dance Festival: website.Previous interview with Serkan Tutar:Ep 91. Serkan Tutar: Shortcuts That Don't Serve Your Dance CareerDetails the BDE shows and training programs are available at www.JoinBDE.comFollow Iana on Instagram, FB, and Youtube . Check out her online classes and intensives at the Iana Dance Club.Find information on how you can support Ukraine and Ukrainian belly dancers HERE.Podcast: www.ianadance.com/podcast

Today's top stories, with context, in just 15 minutes.On today's podcast:1) Israel and Iran exchanged missile strikes on Monday despite President Trump’s calls for both sides to stop fighting and give peace talks a chance. Iran launched a fresh wave of attacks just hours after firing ballistic missiles at Israel on Sunday. Israel responded with strikes on military targets in western and central Iran, while Iranian state media reported multiple explosions in the capital, Tehran. 2) The Houthis, an Iran-backed militant group that controls much of Yemen, declared a ban on Israeli ships in the Red Sea, threatening a key bypass route to the Strait of Hormuz. “We declare a complete and total ban on Israeli maritime navigation,” the group said Monday in a statement. “We consider all enemy movements to be legitimate military targets for our armed forces.” The move comes as the Iran war drags into a fourth month and hostilities flare across the region, threatening to derail a fragile truce and complicate negotiations toward a peace deal. The conflict has led to the near-closure of Hormuz, forcing key Middle Eastern exporters to find alternative routes to global markets.3) The Secret Service and the New York Police Department barred outdoor watch parties planned near Madison Square Garden for Game 3 of the NBA Finals on Monday night, citing security requirements tied to President Donald Trump’s planned attendance. The ban applies only to Game 3, with officials expecting the New York City watch parties to resume for Game 4. Matt McCool, special agent in charge of the Secret Service’s New York field office, said the two agencies jointly determined that outdoor gatherings near the arena could not be safely accommodated.See omnystudio.com/listener for privacy information.

Joe poses as the heir to a Middle Eastern throne as WIN tries to rescue the real prince from kidnappers allied with a jealous regent.Intro special guest: Sharon Mansfield

Welcome to The Daily Wrap Up, an in-depth investigatory show dedicated to bringing you the most relevant independent news, as we see it, from the last 24 hours (6/4/26). As always, take the information discussed in the video below and research it for yourself, and come to your own conclusions. Anyone telling you what the truth is, or claiming they have the answer, is likely leading you astray, for one reason or another. Stay Vigilant. !function(r,u,m,b,l,e){r._Rumble=b,r[b]||(r[b]=function(){(r[b]._=r[b]._||[]).push(arguments);if(r[b]._.length==1){l=u.createElement(m),e=u.getElementsByTagName(m)[0],l.async=1,l.src="https://rumble.com/embedJS/u2q643"+(arguments[1].video?'.'+arguments[1].video:'')+"/?url="+encodeURIComponent(location.href)+"&args="+encodeURIComponent(JSON.stringify([].slice.apply(arguments))),e.parentNode.insertBefore(l,e)}})}(window, document, "script", "Rumble");   Rumble("play", {"video":"v78ncqs","div":"rumble_v78ncqs"}); Source Links (In Chronological Order): (21) The Last American Vagabond on X: "Clint Curtis alleged in 2000 that representative Tom Feeney had him write software to undetectably alter election results on voting machines. Curtis testified under oath that his program could award a specific candidate 51% of the vote. No accountability. Nothing truly changed. https://t.co/cikAXEblBA" / X (21) Elon Musk on X: "Yup" / X (21) Elon Musk on X: "Southern Poverty Law Center is a criminal organization" / X Southern Poverty Law Center Indictment, April 21, 2026 | DocumentCloud New Tab John Bolton, Ex-Trump Adviser, Reaches Deal to Plead Guilty Over Classified Information - The New York Times Letitia James targeted by Trump official seeking new DOJ prosecution of the New York attorney general New Tab (21) C-Reason

This is our last chance to talk about the Crusades on this podcast. So I put listener questions to Dr Nicholas Morton.Dr Morton is Associate Professor in Middle Eastern and Global history at Nottingham Trent University in the UK. His research focuses on the history of the Crusades and the Medieval Middle East between the tenth and the fourteenth centuries. He has written four other books on Crusading and the Crusader states as well as The Mongol Storm: Making and Breaking Empires in the Medieval Near East. His new book The Crusader Storm: A Global History of the Wars for the Middle East is available now. Hosted on Acast. See acast.com/privacy for more information.

A fun episode of a delightful podcast. Happy birthday (belated), Adal! Starring:Adal RifaiJohn Patrick CoanErin KeifGuest Starring:Sandor WeiszEditing by: Casey ToneyTheme by: Arne ParrottLogo by: Emily Kardamis & Emmaline MorrisWant more? Get Weekly Bonus Eps on Patreon!JPC's Guided Meditations Volume 1, available now at our Patreon digital store!Want merch? Visit our Dashery Store!Want to mail us something? Hey Riddle Riddle 6351 W Montrose Ave #267Chicago, IL, 60634Want to leave us a voicemail? Call (805) RIDDLE-1 or (805-743-3531)Want to advertise on the show? Check out Hey Riddle Riddle via Gumball.fmSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

STREAMING THE MAKING OF THE JOHN BATCHELOR SHOW, FEATURING THADDEUS MCCOTTER, 6-2-2026BRUSSELS1810 ANTWERP GATE BRUSSELSThis dialogue explores the significant political and economic challenges facing the Republican party during an election cycle. The speakers highlight record-low economic confidence among independent voters, noting that current dissatisfaction levels rival those seen during the Great Recession and the 1980s. This domestic frustration is further complicated by a conflicting and confusing foreign policy, specifically regarding the administration's handling of Middle Eastern conflicts and the Iranian regime. The participants argue that the interconnected nature of global instability and domestic inflation poses a severe threat to incumbent candidates. Ultimately, the discussion suggests that unless the administration can demonstrate concrete economic progress and clear diplomatic leadership, they risk losing the support of critical swing voters.

//The Wire//1800Z June 3, 2026// //ROUTINE// //BLUF: TARGETING EFFORTS INCREASE THROUGHOUT MIDDLE EAST AS U.S. TARGETS QESHM ISLAND, AND IRANIAN MISSILES AND DRONES STRIKE BAHRAIN AND KUWAIT. HOSTAGE SITUATION CONCLUDES AT BANK IN CALIFORNIA. TWO NIH EMPLOYEES ARRESTED AFTER ATTEMPTING TO SMUGGLE MONKEYPOX INTO THE USA.// -----BEGIN TEARLINE------International Events-Middle East: Overnight the war continued to expand with multiple strikes reported throughout the region. Following the now-daily American airstrikes on Qeshm Island, the Iranians retaliated by launching multiple ballistic missiles targeting locations in Kuwait and Bahrain. CENTCOM claimed that none of the missiles impacted their targets, however Kuwait International Airport was directly hit by at least one large munition (possibly a Shahed-type drone). The main terminal was heavily damaged, and a total of 63x individuals were wounded during this attack. Additionally, locals in residential areas to the north claim that Camp Buehring was also hit by a ballistic missile, though satellite imagery is still pending to confirm this.Separately, multiple munition impacts were reported in Bahrain though the details of these strikes remain less certain than in Kuwait. Some reports claim that Sakhir Air Base was hit, however this is not confirmed at this time.-HomeFront-California: Yesterday a hostage situation was reported in Bakersfield after a man entered Chase Bank on 17th Street with what he claimed was an explosive device. The man claimed to have wired an explosive vest with a deadman switch, and took a total of 5x hostages inside the bank. The individual has been identified as Anthony Scott Searle-Sharris, who conducted this incident for personal reasons, claiming that he was wrongfully convicted of previous crimes (crimes against children). The hostage situation continued throughout the night, before the suspect was neutralized this morning by an FBI sniper team. All hostages have been recovered in good health.Michigan: Two researchers for the National Institute of Health (NIH) were arrested in Detroit, after attempting to smuggle monkeypox into the United States. Vincent Munster (from the Netherlands) and Claude Kwe (from Cameroon) were arrested after a search of their belongings at customs revealed chilled storage for 113 vials which contained Monkeypox along with other pathogens.-----END TEARLINE-----Analyst Comments: As a reminder, the information lockdown is palpable throughout the Middle East, so details are hard to verify. What is absolutely undeniable at this point, is that authorities throughout the region, to include CENTCOM, are posting very misleading "fact checks" which are carefully worded by attorneys to leave out critical details. In some cases, outright lies are being told to conceal the success of Iranian strikes. This has been the case since the start of the war, and it's extremely common for various entities to lie during a time of war, which is sometimes necessary to ensure mission success. If CENTCOM wants to conceal the success of strikes for operational security purposes that's their business, but we can't pretend that this is not happening.As luck would have it, the Sentinel 2 open-source imagery satellite passed over Camp Ali Al Salem a few hours after the missile attacks. Comparing the imagery taken today, with yesterday's pass, a discernable impact can be noted at one of the aircraft hangers on the airfield. As always, the Iranians already know about the success of their own strikes as the Iranians secretly purchased the Chinese TEE-01B satellite, which grants them their own imagery for Battle Damage Assessments (in addition to the wealth of intelligence support being provided by Russia and China). As a result, concealing the details of American bases getting hit is hiding the truth from exactly one audience...the American taxpayer.Around the region, the locals within GCC states are first hand observers to the strikes, even though most Arab nations are arresting their own citizens for posting videos of failed interceptions in order to keep the illusion going that air defenses are working. One such individual was arrested last night in Kuwait after posting a viral video while driving on the highway. While it is speculative, it's possible that the reason this individual was arrested is because it was easy to identify him due to the motor vehicle accident that also occurred at the same time and thus made the video go viral, but also because his video appears to show failed interceptions...several of the Patriot missiles fired at the incoming Iranian missiles appear to have missed and exhibited the telltale self-destruct phase of their flight path. It's a classic Middle Eastern shakey-cam situation, but the Kuwaitis are very motivated to conceal the true effects of Iranian targeting efforts and the impact craters observed throughout the country this morning add credence to the failed interceptions.This challenging information environment would be very wise to remember as the "good news" posts of impending peace saturate social media and mainstream media constantly at this point. The truth of the situation on the ground indicates that strikes on Iranian targets (specifically at Bandar Abbas and Qeshm Island) are now daily occurrences, and the slow ramp-up to the collapse of the ceasefire has already been underway for several days.Analyst: S2A1 Research: https://publish.obsidian.md/s2underground Disclaimer: No LLMs were used in the writing of this report. //END REPORT//

EPISODE DESCRIPTION Are Americans about to get hit with $6 gas and a worldwide recession? Tara and Roger dive into escalating tensions with Iran, growing concerns over the Strait of Hormuz, and reports that oil prices could surge dramatically if current conditions continue. The discussion explores military strategy, secret escort operations in the Persian Gulf, China's role in the conflict, and whether President Trump is playing a much bigger geopolitical game than most Americans realize. PODCAST SUMMARY Today's show focused on the rapidly evolving situation involving Iran, global oil markets, and the potential economic consequences for the United States and its allies. Tara began by discussing comments from retired General Jack Keane, who suggested that Iran continues to stall negotiations while pursuing its own strategic objectives. The hosts questioned whether diplomatic efforts are buying time or simply allowing tensions to escalate further. A major portion of the program examined the Strait of Hormuz and its importance to global energy markets. Tara argued that many Americans misunderstand the current situation, emphasizing that oil remains a global commodity whose price is determined by worldwide supply and demand rather than domestic production alone. The discussion highlighted reports that U.S. military forces have quietly assisted commercial shipping operations through the region while maintaining a lower public profile than previously announced escort missions. Tara questioned why those efforts have received limited attention and suggested that safe passage through the waterway may already exist. The hosts also explored theories regarding Trump's broader strategy, including speculation that disruptions in Middle Eastern supply chains could encourage long-term shifts toward American energy exports. However, Tara warned that such a strategy carries enormous risks, particularly if China and other international actors become more deeply involved in supporting Iran. The episode concluded with concerns about rising oil prices, the possibility of economic fallout if crude reaches $150-$160 per barrel, and the broader implications for consumers, inflation, and global markets. KEY TALKING POINTS General Jack Keane discusses Iran's negotiating strategy. Questions surrounding the effectiveness of current cease-fire efforts. Growing concerns about instability in the Strait of Hormuz. Predictions that oil could rise to $150-$160 per barrel. Potential impact of higher energy prices on consumers. Reports of U.S. military assistance to commercial shipping. Debate over Trump's strategy in the Middle East. The role of China and Russia in supporting Iran. Risks facing global energy markets. Concerns about inflation and economic slowdown. How global oil markets affect prices at American gas pumps. Whether a broader regional conflict can still be avoided. QUOTE OF THE DAY "If oil reaches $150 to $160 a barrel, you're not just talking about higher gas prices. You're talking about the possibility of a worldwide economic shock." SEO KEYWORDS Iran crisis, Strait of Hormuz, oil prices, gas prices, Donald Trump, Jack Keane, Middle East conflict, global recession, energy markets, China Iran alliance, oil supply disruption, inflation concerns, Persian Gulf, energy crisis, crude oil prices, world economy, geopolitical tensions, AmperWave, Tara Servatius, political commentary

Show Notes: Mehdi Frikha, founder at  mzx.ai, explains that mzx.ai builds a crew of agents for all knowledge workers, including colleagues in the Umbrex network.  Generating Brand Proposals from RFPs He introduces the first agent, Hector, which generates brand proposals from RFPs or client pitches, from as little as half a page of information. He explains that you input your output language, preferences about proposal approach, the target, the tone etc. Users can include their own PowerPoint template,  and the agent will provide a proposal that is 100% branded and 100% compliant with context, objectives, and the firm's approach. Integrating Firm Knowledge Mehdi mentions that the product is more targeted towards the European and Middle Eastern markets, where long proposals are common. He confirms that the agent can integrate the firm's knowledge, CVs, credentials, and any proprietary databases to generate a full proposal. The final product is fully branded and can be up to 40-50 pages, including all necessary elements to win the RFP or project.  Demonstrating the PowerPoint Output Mehdi demonstrates the 41-slide PowerPoint output, which is a technical proposal for an economic development strategy for AIDO(Abu Dhabi Investment Office) and offers to make the  41-slide PowerPoint output available for viewers. He explains how users simply send the request to the agent. The agent delivers a comprehensive 41 slide presentation based on the information sent.  Mehdi demonstrates how the agent presents the context and objectives of the project including the importance of AI in translating Abu Dhabi's national ambitions into localized investment. The proposal includes global benchmarks, structural drivers, competitive windows, and institutional timing. The proposal also addresses economic and market risks, environmental spatial constraints, and demographic and talent challenges. Structuring the Proposal Mehdi explains that the overall approach to the project is laid out in phases, which can be customized based on the RFP or the firm's preferences. The agent can provide guidance on the structure of the approach, including the number of phases and steps. The detailed version of the approach in this demonstration is 11 pages and can be used as a more detailed project plan. Agent Attention to Detail  Mehdi highlights the attention to detail, including real bullets, semantic selection of icons that reflect the content of the page, and consultant-compliant quality. Mehdi mentions that the agent can be trained to include details such as a placeholder slide for pricing or investment, and any necessary disclaimers in the proposal  in the future. Mehdi introduces the next agent, which translates PowerPoint presentations automatically, including complex slides with timelines and Gantt charts. He demonstrates the translation feature, which translates slides and injects the content in the right place, including right-to-left languages and timelines that read right to left. It has the ability to mirror complex slides and the potential time-saving benefits. Mehdi shows how the platform can generate research reports on any topic, using the request for an overview of nuclear submarine coolant pumps as an example. The Platform Pricing Structure In the demonstration of the third agent, Mehdi explains that the entry subscription will be $20, allowing 120 slides. Enterprise offers will be available for firms that want to deploy the platform in a private cloud, ensuring data security. Mehdi provides the website for sign-up and mentions that there is a closed beta available for interested users, and he mentions that there are many agents in development and invites feedback from Umbrex members for new product ideas. Timestamps: 01:51: Details of Hector's Proposal Generation  03:47: Examination of the Proposal Example  05:34: Customization and Detailed Approach 08:56: Additional Features and Pricing 11:04: Translation and Research Report Generation  20:00 Future Developments and Pricing Structure  Links:   Website: https://mzx.ai/ Proposal permalink: https://umbrex.com/wp-content/uploads/2026/05/Proposal_example_Economic_Development_Strategy_for_Al_Dhafra_Region_English.pptx Report permalink: https://umbrex.com/wp-content/uploads/2026/05/Report_example_Nuclear_submarine_reactor_pump_manufacturers_overview.pptx This episode on Umbrex: https://umbrex.com/?p=287037 Unleashed is produced by Umbrex, which has a mission of connecting independent management consultants with one another, creating opportunities for members to meet, build relationships, and share lessons learned. Learn more at www.umbrex.com. *AI generated timestamps and show notes.  

STREAMING MAKING JBS, FEATURING CONSTABLE AND MCTAGUE. 5-28-281903 POPULAR HISTORY OF FRANCE.This conversation features a broadcast recording between host John Batchelor and correspondents Simon Constable and Jim McTague, who discuss the intersection of global commodities, regional weather, and international politics. Reporting from the French Pyrenees, Constable describes the local agriculture of vines and olive trees while noting the impact of Middle Eastern violence on energy prices and Brent crude. In Lancaster, Pennsylvania, McTague highlights the burden of rising gasoline costs on American consumers, illustrating the economic strain through long lines at local fueling stations. The dialogue shifts to the instability of British leadership, critiquing the current state of the Labour Party and the nostalgic but controversial calls for Tony Blair's return. The participants also weigh the growing influence of artificial intelligence on creative work and data security, reflecting on how these technologies are reshaping professional standards. Ultimately, the transcript serves as a multinational overview of how localized environmental conditions and geopolitical skirmishes drive market volatility.

Mea Culpa welcomes back Maz Jobrani. The actor and comedian who starred on the Axis of Evil Middle East Comedy Tour, a groundbreaking tour of the US and Middle Eastern countries, where it sold out 27 shows in Dubai, Beirut, Cairo, Kuwait and Amman. The Axis of Evil Comedy Central Special premiered in 2007 as, arguably, the first show on American TV with an all-Middle Eastern/American cast. He is also the author of the best-selling memoir, “I'm Not a Terrorist But I Play One on TV.” In addition, Maz is a frequent host of NPR's “Wait, Wait Don't Tell Me.” And a popular TED speaker. His latest comedy special, “The Birds and the Bees” was filmed at Hollywood's legendary Comedy Store and is available for download on YouTube. Leading up to the election and its aftermath, Jobrani's Twitter feed delivered much-needed laughs during an especially tense time for me as we awaited this nation's fate. Now as we find ourselves in the De Ja Vu of yet another Donald Trump indictment, it's time to bring him back and hear his view on what's in store for all of us. 

Liz Peek discusses the stabilizing energy markets despite ongoing Middle Eastern tensions, noting that global oil production remains resilient. She also explores Kevin Warsh's potential role as a reformer at the Federal Reserve. (1)1919 VERSAILLES TREATY

SCHEDULE JOHN BATCHELOR SHOW, 5-26-26.1919 WILSON DINES IN SAN FRANCISCO ON HIS TREATY CAMPAIGNING THAT LED TO ILL HEALTH.Liz Peek discusses the stabilizing energy markets despite ongoing Middle Eastern tensions, noting that global oil production remains resilient. She also explores Kevin Warsh's potential role as a reformer at the Federal Reserve. (1)Liz Peek analyzes Donald Trump's dominance in Republican primaries, highlighting his successful endorsements of loyalists over the party establishment. She notes the internal friction within the Senate GOP as Trump reshapes the party's future. (2)Jonathan Schanzer evaluates the rumored Iran memorandum of understanding, warning it may signal American vulnerability to regional adversaries. He notes that while Iran's defense base is weakened, its control over energy remains potent. (3)Jonathan Schanzer details Israel's expanding operations against Hezbollah in South Lebanon, focusing on the threat of unjammable FPV drones. He also updates the IDF's progress in Gaza against remaining Hamas leadership and territory. (4)Mary Kissel warns that prioritizing the Strait of Hormuz over dismantling Iran's nuclear program lacks necessary strategic leverage. She stresses the danger of a messianic regime partnering with major powers like China and Russia. (5)Mary Kissel discusses the potential collapse of the Castro regime due to severe economic mismanagement and food shortages. She highlights the need for a comprehensive plan to rebuild while deterring Russian and Chinese influence. (6)Alejandro Peña Esclusa and Ernesto Araújo discuss US military exercises over Caracas and the release of Alex Saabas signals of a shifting transition. They also cover Lula da Silva's health challenges and the friction within the Brazilianelection. (7)Alejandro Peña Esclusa and Ernesto Araújo cover intense protests in Bolivia triggered by a deepening economic crisis. The guests attribute the instability to Evo Morales, describing his efforts to provoke institutional chaos for his own political survival. (8)Gregory Copley discusses the tactical nature of Iran negotiations, noting continued US defensive strikes in the region. He identifies Turkey's nuclear ambitions and its ICBM program as an emerging factor for future regional stability. (9)Gregory Copley previews the 2027 Nigerian presidential election, noting President Tinubu's likely run despite his health concerns. He contrasts Nigeria's relative calm with the revolutionary anarchy currently gripping the neighboring states in the Sahel. (10)Gregory Copley examines the political instability in Britain, where Prime Minister Keir Starmer faces significant unpopularity within his own party. He discusses the potential for a nationalist breakup of the United Kingdom. (11)Gregory Copley praises King Charles III's leadership in maintaining national identity during political turmoil. He also discusses Prince William's preparation for the crown and critiques Keir Starmer's perceived radical leftist, anti-monarchical agenda. (12)Joseph Sternberg analyzes the widening economic gap between a prosperous United States and a stagnating Europe. He identifies the European welfare state and low productivity as significant drags compared to American economic growth. (13)Joseph Sternberg details the political melodrama in London, focusing on Keir Starmer's leadership crisis and Labour's poor performance. He highlights the rise of Nigel Farage's Reform Party and the persistent Brexit debate. (14)Thaddeus McCotter questions whether the US is conceding to Iran's nuclear program to prioritize energy prices. He also discusses Trump's successful primary strategy in shaping a loyalist Republican Party for the 2027 cycle. (15)Grant Newsham critiques the lack of clear war aims in the Iran conflict, noting that critical infrastructure remains largely untouched. He warns this perceived weakness sends a dangerous message to adversaries in Beijing and Moscow. (16)

Bruce Bechtol details North Korea's massive military support for Russia and Middle Eastern proxies in Rogue Allies. North Korea has supplied Russia with 20,000 containers of munitions and 60% of its artillery shells for the war in Ukraine. In the Middle East, North Korea trained Syria in chemical warfare and constructed a 45-kilometer tunnel network for Hezbollah in Lebanon. Weapons like RPGs and machine guns are also supplied to Hamas. China remains a crucial facilitator, providing the dual-use technology necessary for North Korea's robust military-industrial complex. (3/4)JUNE 1958

PREVIEW for Later Today: Henry Sokolski. Henry Sokolski discusses the NPT review, warning against granting enrichment rights to Middle Eastern nations and emphasizing the need for stronger international enforcement mechanisms.