Podcasts about Sodom

Where your eyes lock, your life follows. Esau stared at a bowl of stew and traded away his birthright. Lot lifted his eyes halfway — just far enough to see Sodom, not far enough to see God. But Jesus? At the dinner table, at the tomb, on the way to the cross — He kept looking up. To step into the fullness of what God's calling you to, you have to Lift Your Eyes. Don't let your eyes get locked onto the world.

Welcome to Day 2909 of Wisdom-Trek. Thank you for joining me. This is Guthrie Chamberlain, Your Guide to Wisdom. Day 2909– “The Ultimate Close Encounter”  based on Luke 10:1-16 Putnam Church Message – 06/21/2026 The Good News According to Luke: “Practical Talk to Those in Ministry.”   Last week's message was “A Face Like Flint,” in which we studied the One who set His face toward Jerusalem now sets His grace upon His people. Today, we continue with our twenty-ninth message from Luke's narrative of the Good News of Jesus Christ. Today's message is: “Practical Talk to Those in Ministry.” Our core passage today is Luke 10:1-16, on page 1611 of your pew Bibles. Jesus Sends Out the Seventy-Two 10 After this, the Lord appointed seventy-two[a] others and sent them two by two ahead of him to every town and place where he was about to go. 2 He told them, “The harvest is plentiful, but the workers are few. Ask the Lord of the harvest, therefore, to send out workers into his harvest field. 3 Go! I am sending you out like lambs among wolves. 4 Do not take a purse or bag or sandals; and do not greet anyone on the road. 5 “When you enter a house, first say, ‘Peace to this house.' 6 If someone who promotes peace is there, your peace will rest on them; if not, it will return to you. 7 Stay there, eating and drinking whatever they give you, for the worker deserves his wages. Do not move around from house to house. 8 “When you enter a town and are welcomed, eat what is offered to you. 9 Heal the sick>who are there and tell them, ‘The kingdom of God has come near to you.' 10 But when you enter a town and are not welcomed, go into its streets and say, 11 ‘Even the dust of your town we wipe from our feet as a warning to you. Yet be sure of this: The kingdom of God has come near.' 12 I tell you, it will be more bearable on that day for Sodom than for that town. 13 “Woe to you, Chorazin! Woe to you, Bethsaida! For if the miracles that were performed in you had been performed in Tyre and Sidon, they would have repented long ago, sitting in sackcloth and ashes. 14 But it will be more bearable for Tyre and Sidon at the judgment than for you. 15 And you, Capernaum, will you be lifted to the heavens? No, you will go down to Hades.[b] 16 “Whoever listens to you listens to me; whoever rejects you rejects me; but whoever rejects me rejects him who sent me.” Opening Prayer Father, we come before You today grateful that You invite ordinary people into Your extraordinary work. We confess that we often feel inadequate, distracted, discouraged, or afraid. Sometimes we carry burdens You never asked us to carry, and sometimes we measure ministry by results rather than faithfulness. Lord Jesus, teach us today from Your Word. Show us what it means to be sent by You, to labor for Your harvest, to depend on Your provision, to speak peace, to serve faithfully, and to leave the results in Your hands. Help us see that ministry is not reserved for a few, but belongs to all who follow You. May our lives become faithful witnesses to the nearness of Your Kingdom. Amen. Introduction: Why Would God Use Us? I have often wondered why God involves people in His work when He can do everything Himself. Have you ever thought about that? God does not need our talent. God does not need our strength. God does not need our planning ability. God does not need our committees, schedules, buildings, sermons, songs, or programs. He can do the job better than we can. He can speak a word, and worlds come into existence. He can open blind eyes, raise the dead, calm storms, silence demons, and move kings according to His will. So why does He entrust something as important as building His Kingdom to people like us? People who get tired. People who misunderstand. People who get proud. People who become discouraged. People who argue about greatness. People who sometimes want to call down fire on their enemies. That is the mystery of grace. God does not involve us because He lacks power. He involves us because He loves us, forms us, and gives us a genuine part in His redemptive work. In the previous message, “A Face Like Flint,” we saw Jesus set His face toward Jerusalem. Luke 9:51 is a hinge in Luke's Gospel. From that moment forward, Jesus is moving toward the cross, the resurrection, and the ascension. Nothing will distract Him from the Father's mission. Now, in Luke 10:1–16, Jesus does something remarkable. He multiplies the mission. Earlier, He sent the Twelve. Now He appoints seventy-two others, or seventy depending on the manuscript tradition, and sends them ahead of Him into the towns and places He plans to visit. This means the ministry is expanding beyond the inner circle. The Kingdom is not a private project for the Twelve. It is not merely the work of clergy. It is not limited to those with public titles. Jesus is building a people who are sent. And in this passage, He gives practical talk to those in ministry. That includes pastors, teachers, elders, deacons, missionaries, children's workers, worship leaders, caregivers, parents, grandparents, encouragers, prayer warriors, business owners, neighbors, friends, and every believer who bears witness to Christ. If you belong to Jesus, you are involved in ministry. So let us listen carefully to His practical instruction found in four truths in your bulletin insert on the side that says Practical Talk to Those in Ministry. Main Point 1: The Harvest Belongs to God, but the Labor Belongs to Us Jesus says the harvest is great, but the workers are few. So, He tells His disciples to pray to the Lord of the harvest, asking Him to send out workers into His harvest. That is where ministry begins: not with panic, but with prayer. Jesus looks at the world as a harvest field. That image would have been vivid to His listeners. In an agricultural world, the harvest was urgent. When the crop was ready, delay could mean loss. Workers had to go into the field while the time was right. But notice what Jesus calls it. It is not our harvest. It is not the church's harvest. It is not the pastor's harvest. It is the Lord's harvest. That matters. When we forget this, we carry burdens God never intended us to carry. We begin to think the future of the Kingdom depends on us. We stay awake at night worrying about results we cannot control. We measure faithfulness by numbers, approval, visible response, or immediate fruit. But Jesus calls Himself the Lord of the harvest. He owns the field. He knows the soil. He sees the hearts. He sends the workers. He brings the growth. Our responsibility is not to control the harvest. Our responsibility is to labor faithfully. Object Lesson: A Seed Packet and a Basket Hold up a packet of seeds and an empty basket. The seed packet represents the work entrusted to us. / We can plant. / We can water. / We can tend. / We can prepare. But we cannot force life into the seed. The basket represents the harvest. / We long to see it full, and that longing is good. / But only God can bring the harvest. Paul says something similar in 1 Corinthians 3:7  It's not important who does the planting, or who does the watering. What's important is that God makes the seed grow. That is freeing. We are not excused from labor. Jesus calls us workers. But we are freed from pretending to be God. Ancient Context When Jesus sent these seventy-two, He sent them ahead of Him. They were not going out to build personal followings. They were preparing towns for the arrival of the King. In the ancient world, messengers often went ahead of a ruler to announce his coming. They did not invent the message. They did not negotiate the king's authority. They...

The Story of Sodom and Gomorrah Isn't What You Think.For generations, Genesis 19 has been weaponized as a "clobber verse" against same-sex relationships. But what does the original scripture actually say?In this quick 4-minute breakdown from The Bible and Homosexuality series, we examine the ancient context of Sodom:The Mob: Why an entire city's male population (young and old) proves this wasn't about sexual orientation.The Real Sin: How violent xenophobia, abuse of power, and the failure of hospitality were turned upside down over time.The Irony: How a text originally written to protect vulnerable outsiders was forged into a weapon against them.

In JT's Mix Tape #89, JT is joined by Brian of Demon Erasers and Aaron of Tune Thy Heart to examine the growing problem of “conspiracy slop.” The conversation begins with CERN and the latest Mandela Effect claims before moving into celebrity alien videos, demonic imagery in children's entertainment, deceptive social-media advertising and the spiritual cost of sacrificing truth for influence. The guys also confront sensational stories spreading through Christian deliverance and supernatural podcasts. Are these testimonies leading people toward Jesus—or creating fear, pride and dependence upon self-appointed deliverance ministers? Finally, the discussion turns to theories connecting America with Egypt, ancient Israel and the biblical Promised Land. Could America contain remnants of the Old World, or are creators forcing biblical geography to fit viral narratives?In this episode:CERN and the newest Mandela Effect claimsThe difference between being wrong and knowingly lyingWhy false information spreads so quicklyJames Franco's alleged “alien” videosThe demonic symbolism surrounding the MinionsHow social media rewards deceptionChristian deliverance ministries and spiritual fearKatie Souza's supernatural claimsChrist's authority over demonsKathie Lee Gifford's appearance on Blurry CreaturesThe corporatization of independent podcastsWas ancient America connected to biblical Israel?Utah, Judah, the Red Sea and Mount NeboEvidence surrounding Mount Sinai and Sodom and GomorrahHow to explore mysteries without abandoning discernmentThe goal isn't to mock everyone who gets something wrong. We have all changed our minds and corrected past mistakes. The real issue is whether truth still matters once a false story begins generating money and attention. Watch early and uncensored episodes on Patreon, support the show through Modern Roots Life, grab JT Follows JC merchandise and learn more about social-media coaching through the Echoes of Truth Network using the links below. Question for the audience: Where is the line between honest speculation and irresponsible conspiracy content?Become a supporter of this podcast: https://www.spreaker.com/podcast/jt-s-mix-tape--6579902/support.Please support our sponsor Modern Roots Life: https://modernrootslife.com/?bg_ref=rVWsBoOfcFPatreon: https://patreon.com/JT_Follows_JC?utm_medium=unknown&utm_source=join_link&utm_campaign=creatorshare_creator&utm_content=copyLinkJESUS SAID THERE WOULD BE HATERS: https://jtfollowsjc.com/product-category/mens-shirts/JT's Hats: https://jtfollowsjc.com/product-category/hats/Coaching Program: https://www.echoesoftruthnetwork.com/joinTelegram Group: https://t.me/jtsmixtapeNew Trucker Hat: https://www.shopmmca.com/shop/p/jt-follows-jc-hat

We live in a nation defined by staggering abundance, unmatched resources, and a continuous building frenzy. Yet, scriptural history warns us that economic prosperity can often mask a dangerous internal decay. In this powerful teaching, Servant Marcia Carty challenges believers to honestly evaluate where America stands today. By looking at the days of Noah and the ultimate destruction of Sodom and Gomorrah, this episode reveals that God's judgment is not merely provoked by external morality, but by a deeper posture of arrogance, greed, and a refusal to retain Him in our minds. True safety in tempestuous times cannot be found in stockpiling earthly wealth or relying on empty religious routines. Instead, it requires a vibrant, born-again faith that transforms our inner character. This message provides a roadmap for shifting your focus from temporary comforts to eternal realities, ensuring that your heart remains posture-ready and watchful for the return of the Son of Man. -- Servant Marcia Carty breaks down the dual characteristics of Noah, who was both just and perfect in his generations, demonstrating how modern believers can pursue true spiritual alignment through the Holy Spirit. -- The message uncovers the often-overlooked sins of Sodom and Gomorrah highlighted in Ezekiel, proving that pride, gluttony, and a failure to care for the poor are just as dangerous as sexual perversion. -- Listeners are challenged to examine their own hearts to see if comfort and a building frenzy have led to backsliding without their realizing it. -- The teaching outlines practical steps for staying spiritually alert and watching in the vineyard, promising that those who lose their lives in Christ will ultimately preserve them. Scriptures for Further Study -- Romans 1:17-27 -- Romans 1:28-32 -- John 3:3-6 -- Genesis 19 -- Ezekiel 16:47-50 -- 2 Peter 2:6 -- Jude 1:7 -- Luke 12:16-21 -- Luke 12:22-31 -- Luke 12:36-37 -- Luke 17:22-33 -- Luke 21:25-28 -- Romans 5:9 -- 1 Thessalonians 1:10 -- Ephesians 5:6 +++++++ We have begun building a new website which you can see here: https://www.noahdays.org/

Can one man's prayers save a city from divine judgment? Discover the power of intercession and mercy in this compelling episode.In this episode of "Heroes in the Bible," Dr. Ed Young explores the powerful lessons from the story of Abraham's intercession for Sodom. Through Abraham's heartfelt pleas and God's compassionate responses, we learn about the importance of asking, seeking, and knocking with faith and sincerity.Today's Bible verse is Matthew 7:7, from the King James Version.Download the Pray.com app for more Christian content including, Daily Prayers, Inspirational Testimonies, and Bedtime Bible Stories.Pray.com is the digital destination for faith. With over 5,000 daily prayers, meditations, bedtime stories, and cinematic stories inspired by the Bible, the Pray.com app has everything you need to keep your focus on the Lord. Make Prayer a priority and download the #1 App for Prayer and Sleep today in the Apple app store or Google Play store. Learn more about your ad choices. Visit podcastchoices.com/adchoices

Welcome to "The Bible in Today's World", the show that compares today's world with the Word of God. In general and specifically, are we following the Bible in our daily walks? Is society demanding that we follow the Word of God in all that we do? Does our Almighty Father look upon us and frequently say, "Well done, good and faithful servant!" - or is He thinking of us as He thought/thinks of Sodom and Gomorrah? On today's show, we will discuss Genesis, Chapter 14.

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

July 15th, 2026 - We welcome back Bishop Joseph Strickland to discuss the final battle: Sodom, Fatima, and our troubling times. Links, Show Notes & More - https://thestationofthecross.com/act Email Us! ACT@TheStationOfTheCross.com

https://square.link/u/UHRU92rp - Donate HereToday's reading takes us to Genesis 19, where the days of Lot show us the danger of compromise, lingering obedience, and a life shaped by the values of a wicked culture. Lot had settled in Sodom, risen in influence there, and lost spiritual weight with his own family. When the warning came, he hesitated, bargained, and lingered—even as judgment was at the door.Genesis 19 reminds us that God's mercy is real, but His warnings must not be ignored. Lot's story calls us to obey quickly, lead faithfully, and refuse to let the culture disciple our homes. So today, read Genesis 19 with sober attention: when God speaks, move; when He warns, listen; and when He calls you out, do not look back with longing at what He is delivering you from.

Welcome to "The Bible in Today's World", the show that compares today's world with the Word of God. In general and specifically, are we following the Bible in our daily walks? Is society demanding that we follow the Word of God in all that we do? Does our Almighty Father look upon us and frequently say, "Well done, good and faithful servant!" - or is He thinking of us as He thought/thinks of Sodom and Gomorrah? On today's show, we will discuss Genesis, Chapters 12 and 13.

Today’s Topics: 1, 2, 3, 4) Gospel – Matthew 11:20-24 – Jesus began to reproach the towns where most of His mighty deeds had been done, since they had not repented. “Woe to you, Chorazin! Woe to you, Bethsaida! For if the mighty deeds done in your midst had been done in Tyre and Sidon, they would long ago have repented in sackcloth and ashes. But I tell you, it will be more tolerable for Tyre and Sidon on the day of judgment than for you. And as for you, Capernaum: Will you be exalted to heaven? You will go down to the nether world. For if the mighty deeds done in your midst had been done in Sodom, it would have remained until this day. But I tell you, it will be more tolerable for the land of Sodom on the day of judgment than for you.” Memorial of Saint Kateri Tekakwitha Saint Kateri, pray for us!Bishop Sheen quote of the day Steve Ray joins Terry to discuss the Biblical worldview of grandparents and other relatives

Original Post Date: July 16, 2024 === Gospel  Matthew 11:20-24 Jesus began to reproach the towns where most of his mighty deeds had been done, since they had not repented. “Woe to you, Chorazin! Woe to you, Bethsaida! For if the mighty deeds done in your midst had been done in Tyre and Sidon, they would long ago have repented in sackcloth and ashes. But I tell you, it will be more tolerable for Tyre and Sidon on the day of judgment than for you. And as for you, Capernaum: Will you be exalted to heaven? You will go down to the nether world. For if the mighty deeds done in your midst had been done in Sodom, it would have remained until this day. But I tell you, it will be more tolerable for the land of Sodom on the day of judgment than for you.” Reflection We know that Jesus is divine. We forget sometimes that he is also human, and as a human being, he can feel and be frustrated as any of us would be. When something that we're working on, something we believe in, so much is not working, it's not convincing people that they need to pay attention to Jesus as the representative of God. And because he can do these marvelous, wonderful deeds, they still won't accept him. And so his condemnation of them is more of a frustration with them wanting them to realize how important it is that they do receive his message. Closing Prayer Father, when we live in an illusion and someone points out that illusion, it's not unusual for us to be absolutely angry and resistant. And that just shows that there is a part of all humanity that has a difficult time shifting its emphasis in its focus. Give us patience with each other. Help us to know that God will continue to work with us, but he'll warn us over and over again that if we don't change, we won't find the life that he's made for us. And we ask this in Jesus' name, Amen. Learn more about your ad choices. Visit megaphone.fm/adchoices

Can creative writing become a form of biblical interpretation? That is the provocative question at the heart of my conversation with Sarah Rosenson about her new book, Fan Fiction on the Book of Genesis: A Guide to Close Reading of and Creative Writing on the Bible (Cherry Orchard Books, 2026).  The modern phenomenon of fan fiction involves readers writing creative pieces that answer questions left open in favorite works of literature. This also describes the ancient tradition of midrash, where readers write stories filling in gaps in the Bible. In Fan Fiction on the Book of Genesis Sarah Rosenson discusses the questions left open in the first book of the Bible, and every chapter includes questions for the characters in the stories, which can serve as prompts for conversations or creative writing. Rosenson argues that careful reading reveals narrative gaps: characters whose motivations remain unexplained, conversations that never occur, ethical dilemmas left unresolved, and emotions that are only implied. Drawing on the long tradition of Jewish midrash, she proposes that readers can engage these silences through disciplined creative writing, using imagination not as a substitute for close reading but as an extension of it. In our conversation, we discussed some of Genesis's most familiar stories from unexpected angles. What if Eve's pursuit of knowledge is more complex than simple disobedience? Why does Noah never challenge God's decision to destroy the world? What happens when Hagar's perspective becomes central rather than peripheral? Why does Abraham argue for the people of Sodom but remain silent when Isaac is placed on the altar? And how does the Joseph narrative negotiate the relationship between divine providence and human responsibility? We also explore the broader methodological questions raised by the book. Does describing midrash as "fan fiction" make an ancient interpretive tradition more accessible, or does it risk misunderstanding it? How far can readers imaginatively expand biblical narratives while remaining faithful to the text? And what safeguards distinguish responsible interpretation from speculation? Whether you are interested in biblical studies, literary criticism, Jewish interpretation, or creative writing, our conversation offers a thoughtful discussion of how ancient texts continue to invite new readings. More than providing answers, Rosenson's book encourages readers to ask better questions and, in doing so, to discover that Genesis remains as intellectually and ethically challenging today as it has been for centuries. You can find more about Sarah and her work here. Amisah Bakuri (PhD) is an Assistant Professor in the Faculty of Social Sciences and Humanities at Vrije Universiteit Amsterdam. Her work explores the intersections of religion, sexuality, gender, and migration, especially within African diasporic communities in the Netherlands. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Can creative writing become a form of biblical interpretation? That is the provocative question at the heart of my conversation with Sarah Rosenson about her new book, Fan Fiction on the Book of Genesis: A Guide to Close Reading of and Creative Writing on the Bible (Cherry Orchard Books, 2026).  The modern phenomenon of fan fiction involves readers writing creative pieces that answer questions left open in favorite works of literature. This also describes the ancient tradition of midrash, where readers write stories filling in gaps in the Bible. In Fan Fiction on the Book of Genesis Sarah Rosenson discusses the questions left open in the first book of the Bible, and every chapter includes questions for the characters in the stories, which can serve as prompts for conversations or creative writing. Rosenson argues that careful reading reveals narrative gaps: characters whose motivations remain unexplained, conversations that never occur, ethical dilemmas left unresolved, and emotions that are only implied. Drawing on the long tradition of Jewish midrash, she proposes that readers can engage these silences through disciplined creative writing, using imagination not as a substitute for close reading but as an extension of it. In our conversation, we discussed some of Genesis's most familiar stories from unexpected angles. What if Eve's pursuit of knowledge is more complex than simple disobedience? Why does Noah never challenge God's decision to destroy the world? What happens when Hagar's perspective becomes central rather than peripheral? Why does Abraham argue for the people of Sodom but remain silent when Isaac is placed on the altar? And how does the Joseph narrative negotiate the relationship between divine providence and human responsibility? We also explore the broader methodological questions raised by the book. Does describing midrash as "fan fiction" make an ancient interpretive tradition more accessible, or does it risk misunderstanding it? How far can readers imaginatively expand biblical narratives while remaining faithful to the text? And what safeguards distinguish responsible interpretation from speculation? Whether you are interested in biblical studies, literary criticism, Jewish interpretation, or creative writing, our conversation offers a thoughtful discussion of how ancient texts continue to invite new readings. More than providing answers, Rosenson's book encourages readers to ask better questions and, in doing so, to discover that Genesis remains as intellectually and ethically challenging today as it has been for centuries. You can find more about Sarah and her work here. Amisah Bakuri (PhD) is an Assistant Professor in the Faculty of Social Sciences and Humanities at Vrije Universiteit Amsterdam. Her work explores the intersections of religion, sexuality, gender, and migration, especially within African diasporic communities in the Netherlands. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/literary-studies

Can creative writing become a form of biblical interpretation? That is the provocative question at the heart of my conversation with Sarah Rosenson about her new book, Fan Fiction on the Book of Genesis: A Guide to Close Reading of and Creative Writing on the Bible (Cherry Orchard Books, 2026).  The modern phenomenon of fan fiction involves readers writing creative pieces that answer questions left open in favorite works of literature. This also describes the ancient tradition of midrash, where readers write stories filling in gaps in the Bible. In Fan Fiction on the Book of Genesis Sarah Rosenson discusses the questions left open in the first book of the Bible, and every chapter includes questions for the characters in the stories, which can serve as prompts for conversations or creative writing. Rosenson argues that careful reading reveals narrative gaps: characters whose motivations remain unexplained, conversations that never occur, ethical dilemmas left unresolved, and emotions that are only implied. Drawing on the long tradition of Jewish midrash, she proposes that readers can engage these silences through disciplined creative writing, using imagination not as a substitute for close reading but as an extension of it. In our conversation, we discussed some of Genesis's most familiar stories from unexpected angles. What if Eve's pursuit of knowledge is more complex than simple disobedience? Why does Noah never challenge God's decision to destroy the world? What happens when Hagar's perspective becomes central rather than peripheral? Why does Abraham argue for the people of Sodom but remain silent when Isaac is placed on the altar? And how does the Joseph narrative negotiate the relationship between divine providence and human responsibility? We also explore the broader methodological questions raised by the book. Does describing midrash as "fan fiction" make an ancient interpretive tradition more accessible, or does it risk misunderstanding it? How far can readers imaginatively expand biblical narratives while remaining faithful to the text? And what safeguards distinguish responsible interpretation from speculation? Whether you are interested in biblical studies, literary criticism, Jewish interpretation, or creative writing, our conversation offers a thoughtful discussion of how ancient texts continue to invite new readings. More than providing answers, Rosenson's book encourages readers to ask better questions and, in doing so, to discover that Genesis remains as intellectually and ethically challenging today as it has been for centuries. You can find more about Sarah and her work here. Amisah Bakuri (PhD) is an Assistant Professor in the Faculty of Social Sciences and Humanities at Vrije Universiteit Amsterdam. Her work explores the intersections of religion, sexuality, gender, and migration, especially within African diasporic communities in the Netherlands. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

Can creative writing become a form of biblical interpretation? That is the provocative question at the heart of my conversation with Sarah Rosenson about her new book, Fan Fiction on the Book of Genesis: A Guide to Close Reading of and Creative Writing on the Bible (Cherry Orchard Books, 2026).  The modern phenomenon of fan fiction involves readers writing creative pieces that answer questions left open in favorite works of literature. This also describes the ancient tradition of midrash, where readers write stories filling in gaps in the Bible. In Fan Fiction on the Book of Genesis Sarah Rosenson discusses the questions left open in the first book of the Bible, and every chapter includes questions for the characters in the stories, which can serve as prompts for conversations or creative writing. Rosenson argues that careful reading reveals narrative gaps: characters whose motivations remain unexplained, conversations that never occur, ethical dilemmas left unresolved, and emotions that are only implied. Drawing on the long tradition of Jewish midrash, she proposes that readers can engage these silences through disciplined creative writing, using imagination not as a substitute for close reading but as an extension of it. In our conversation, we discussed some of Genesis's most familiar stories from unexpected angles. What if Eve's pursuit of knowledge is more complex than simple disobedience? Why does Noah never challenge God's decision to destroy the world? What happens when Hagar's perspective becomes central rather than peripheral? Why does Abraham argue for the people of Sodom but remain silent when Isaac is placed on the altar? And how does the Joseph narrative negotiate the relationship between divine providence and human responsibility? We also explore the broader methodological questions raised by the book. Does describing midrash as "fan fiction" make an ancient interpretive tradition more accessible, or does it risk misunderstanding it? How far can readers imaginatively expand biblical narratives while remaining faithful to the text? And what safeguards distinguish responsible interpretation from speculation? Whether you are interested in biblical studies, literary criticism, Jewish interpretation, or creative writing, our conversation offers a thoughtful discussion of how ancient texts continue to invite new readings. More than providing answers, Rosenson's book encourages readers to ask better questions and, in doing so, to discover that Genesis remains as intellectually and ethically challenging today as it has been for centuries. You can find more about Sarah and her work here. Amisah Bakuri (PhD) is an Assistant Professor in the Faculty of Social Sciences and Humanities at Vrije Universiteit Amsterdam. Her work explores the intersections of religion, sexuality, gender, and migration, especially within African diasporic communities in the Netherlands. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/christian-studies

Im "Blick in die Bibel" spricht Carolin Hostert-Hack über ihren Lebensweg: Sie wuchs katholisch geprägt auf und begeisterte sich im Theologiestudium vor allem für Kirchengeschichte. Sie berichtet im Gespräch mit DOMRADIO.DE-Redakteur Roland Müller außerdem über ihre Mitarbeit im noch laufenden Seligsprechungsprozess von Pater Franz Reinisch. Im Tagesevangelium warnt Jesus Städte, die seine Wunder gesehen haben, aber trotzdem nicht umkehren. Hostert-Hack versteht diesen nicht ganz einfachen Text als Anfrage an uns heute: Würden wir Jesus erkennen? Nehmen wir die frohe Botschaft ernst? Glaube heißt für die Leiterin des Katholischen Bildungswerks Köln und des Domforums auch Vertrauen und lebt von vielen Zeuginnen und Zeugen, die uns vorausgegangen sind. Aus dem Matthäusevangelium:In jener Zeit begann Jesus, den Städten, in denen er die meisten Machttaten getan hatte, Vorwürfe zu machen, weil sie nicht Buße getan hatten: Weh dir, Chórazin! Weh dir, Betsáida! Denn wenn in Tyrus und Sidon die Machttaten geschehen wären, die bei euch geschehen sind – längst schon wären sie in Sack und Asche umgekehrt. Das sage ich euch: Tyrus und Sidon wird es am Tag des Gerichts erträglicher ergehen als euch. Und du, Kafárnaum, wirst du etwa bis zum Himmel erhoben werden? Bis zur Unterwelt wirst du hinabsteigen. Wenn in Sodom die Machttaten geschehen wären, die bei dir geschehen sind, dann stünde es noch heute. Das sage ich euch: Dem Gebiet von Sodom wird es am Tag des Gerichts erträglicher ergehen als dir. (Mt 11,20–24)(© Ständige Kommission für die Herausgabe der gemeinsamen liturgischen Bücher im deutschen Sprachgebiet)

Pastor Jake closes out our Unfiltered: The Bible We Don't Talk About series with a powerful and honest look at one of Scripture's most difficult narratives—the story of Sodom and Gomorrah. In this final message, he brings clarity to a passage often misunderstood, showing how God's justice, mercy, and redemptive purpose are woven even through the darkest moments. This concluding sermon invites us to confront hard truths, see God's heart more clearly, and carry forward a deeper, more grounded understanding of Scripture. Website: https://mannastafford.church/Find us on: Facebook:   / mannastafford  Instagram:   / manna.stafford  TikTok:   / manna.stafford

Genesis 18-19 is often remembered as the story of Sodom and Gomorrah, but the biggest surprise isn't God's judgment-it's God's declaration that Lot was righteous. As we walk through Abraham's conversation with God and the events in Sodom, we'll wrestle with a question that changes everything: What does God mean when He calls someone righteous? This passage reminds us that righteousness isn't something we achieve through our performance but something God graciously gives to those who trust Him. 

The Bible tells us that without faith it is impossible to please God and so, in this message, we have the opportunity to examine another life in ourAbundant Lives series. So far we have looked at a king, a judge, two skilled workers, a widow, a prophetess, a tribal leader, a government official, a citizen of Sodom, and more. In Joshua 2, we meet a prostitute, Rahab, who turns out to be one of the Bible's foremost examples of what it means to have faith. Minister & Senior Pastor, Jim Samra This was recorded live in Grand Rapids, MI on July 12, 2026

Jude 5-7 Pastor Casey shows how Jude calls three Biblical examples as witnesses, to pull the Christian church back from judgement.

The Bible tells us that without faith it is impossible to please God and so, in this message, we have the opportunity to examine another life in ourAbundant Lives series. So far we have looked at a king, a judge, two skilled workers, a widow, a prophetess, a tribal leader, a government official, a citizen of Sodom, and more. In Joshua 2, we meet a prostitute, Rahab, who turns out to be one of the Bible's foremost examples of what it means to have faith. Minister & Senior Pastor, Jim Samra This was recorded live in Grand Rapids, MI on July 12, 2026

Welcome to "The Bible in Today's World", the show that compares today's world with the Word of God. In general and specifically, are we following the Bible in our daily walks? Is society demanding that we follow the Word of God in all that we do? Does our Almighty Father look upon us and frequently say, "Well done, good and faithful servant!" - or is He thinking of us as He thought/thinks of Sodom and Gomorrah? On today's show, we will discuss Genesis, Chapter 11.

Justice and mercy can feel like they pull in opposite directions, but Genesis 18 shows us a God who holds both together without contradiction. When God visits Abraham on His way to Sodom, nothing about that visit is accidental. He shares a meal, reaffirms His promise, and draws Abraham into a conversation about what He is about to do. Abraham never argues that Sodom is innocent. He knows better. Instead, he intercedes for any righteous people who might be there, and in doing so, he models what it looks like to bring our deepest concerns before God in honest conversation.Scripture is clear that every person falls short of God's standard, and that shortfall is not a minor infraction. Replacing God with yourself as the center of your life is, at its core, treason against the rightful King of everything. But the same passage in Romans that declares everyone guilty also declares that justification is available as a gift through Christ. Jesus is described as the propitiation, the mercy seat, the place where the sacrifice is made. He absorbed the penalty so that God could be both just and the justifier of those who trust in Him. That is not a loophole. That is the cross.The faith this calls for goes all the way to the center of a person and reorients everything. Abraham is the pattern. He believed God's promise when it made no earthly sense, and it was counted to him as righteousness. God described His relationship with Abraham using the Hebrew word yada, a word of deep, intimate knowing, the same word used for the closest human bond. Jesus echoes this in John 15, calling His followers friends rather than servants. God does not want mere compliance. He wants closeness. And the primary way that closeness is built is through prayer, through showing up in conversation with God day after day, bringing questions, fears, and confusion, and learning through that process who He actually is. Abraham stopped negotiating at ten not because he ran out of arguments, but because he had learned enough about God to trust Him with the rest.

This episode opens as the three guests rise from Avraham's table and set out toward Sodom. G-d then tells Avraham about the impending destruction of Sodom. Avraham prays to save the city, but his prayer will not work. G-d knows this before Avraham opens his mouth.Minutes later, Lot asks G-d for a much smaller favor and gets an immediate yes. A better man's prayer gets refused. A weaker man's prayer gets answered on the spot. Rabbi Epstein brings a teaching from the Dubno Maggid that flips this around entirely, and it reshapes how you think about every prayer that seems to go unanswered.The episode also covers why some of the angels turn back before reaching Sodom while others continue on, the ancient custom of walking a guest partway down the road, and the single incident of cruelty that ended fifty-two years of divine patience with the city.

What a thought challenging chapter we have today in Matthew. When Jesus asked, “To what shall I compare this generation?” 11 v.16] we can see in his answer close comparisons to most people living today. Jesus said they were “like children sitting in the market places calling to their playmates, ‘We played the flute for you, and you did not dance; we sang a dirge, and you did not mourn.”There is constant “calling” to one another these days via Facebook, Twitter, etc reporting and commenting on this and that, but so very little, indeed rarely anything of substance. Nearly all dismiss any appreciation of Christmas and Easter! Good Friday is supposed to be a remembrance of the Saviour's death – but do any ‘mourn.'?Jesus said, “Everyone to whom much was given much will be required, and from him to whom they entrusted much, they will demand the more.” [Luke 12 v.48] Conversely, to whom little is given, much less is expected so we need to see the point in Jesus' comment in today's chapter in v.23, that “if the mighty works done (by me) had been done in Sodom it would have remained until this day. But I tell you it will be more tolerable in the day of judgement for the land of Sodom than for you.”When God's word was first widely preached and again when it was first printed and widely circulated it had such an impact – it created a great reformation in human thinking and belief. So many acted and lived according to their new found beliefs and convictions of heart. Yes, ‘too whom much is given'! Many responded as they should.The climax in today's chapter is in words, which we see as a prayer of Jesus, “I thank you, Father; Lord of heaven and earth, that you have hidden these things from (those who think they are) the wise and understanding, and revealed them to little children … no one knows the Father except the Son and anyone to whom the Son chooses to reveal him. Come to me, all who labour and are heavy laden … ” [v.25-27]How many who are “heavy laden” in our world look to Jesus to help them journey through the kind of life that now exists? Jesus knows! What kind of person does Jesus choose “to reveal” the Father to – and make known the real meaning of their life? Is it those who sit “in the market place calling … “? Can they be classified as “little children” whom Jesus seeks to have a relationship with – and who come to fully appreciate the wonder of the Father's ultimate purpose in creation?Let us more clearly hear the voice of Jesus saying, “Take my yoke upon you, and learn from me, for I am gentle and lowly in heart and you will find rest for your souls.” [v.29] and the “market place” will have little or no meaning or role in our lives. 

Today’s Topics: 1) Gospel – Matthew 10:7-15 – Jesus said to His Apostles: “As you go, make this proclamation: ‘The Kingdom of heaven is at hand.' Cure the sick, raise the dead, cleanse the lepers, drive out demons. Without cost you have received; without cost you are to give. Do not take gold or silver or copper for your belts; no sack for the journey, or a second tunic, or sandals, or walking stick. The laborer deserves his keep. Whatever town or village you enter, look for a worthy person in it, and stay there until you leave. As you enter a house, wish it peace. If the house is worthy, let your peace come upon it; if not, let your peace return to you. Whoever will not receive you or listen to your words– go outside that house or town and shake the dust from your feet. Amen, I say to you, it will be more tolerable for the land of Sodom and Gomorrah on the day of judgment than for that town.” Memorial of Saint Augustine Zhao Rong, Priest, and Companions, Martyrs Saint Augustine and Companions, pray for us! Bishop Sheen quote of the day 2, 3, 4) Dr. Ralph Martin on his book: The Coming Judgment: Are We Ready?

Original Post Date: July 11, 2024 === Gospel Matthew 10:7-15 Jesus said to his Apostles: “As you go, make this proclamation: ‘The Kingdom of heaven is at hand.' Cure the sick, raise the dead, cleanse the lepers, drive out demons. Without cost you have received; without cost you are to give. Do not take gold or silver or copper for your belts; no sack for the journey, or a second tunic, or sandals, or walking stick. The laborer deserves his keep. Whatever town or village you enter, look for a worthy person in it, and stay there until you leave. As you enter a house, wish it peace. If the house is worthy, let your peace come upon it; if not, let your peace return to you. Whoever will not receive you or listen to your words— go outside that house or town and shake the dust from your feet. Amen, I say to you, it will be more tolerable for the land of Sodom and Gomorrah on the day of judgment than for that town.” Reflection Jesus, in his wisdom, makes sure that the disciples who are going out with this power within them are not getting caught up in their egos with it, saying, I'm going to go give this, and I'm going to see these people receive it, and it's going to be because I was able to do it. No, it's not about them doing it successfully. It's about them doing it generously. And if it's not accepted, they're not to fear or feel they've failed, but simply to move on and keep offering this to anyone whose heart is open. Closing Prayer Father, it is difficult for us to be a source of goodness without taking credit for it ourselves. Bless us with a selfless attitude as we go about sharing a gift that has only been given to us to be given freely to one another. And we ask this in Jesus' name, Amen. Learn more about your ad choices. Visit megaphone.fm/adchoices

Why does false teaching so rarely announce itself? Pastor John confronts this question by walking through Jude's rapid-fire historical references—Israel's unbelief in the wilderness, angels who abandoned their assigned authority, and Sodom's moral collapse—showing how each functions as a warning pattern for the church. He demonstrates that Jude uses these familiar stories not as isolated history lessons but as a mirror held up to false teachers who were infiltrating the congregation through subjective visions, greed, and rebellion against God-given authority. Listeners are challenged to anchor themselves in the fixed truth of Scripture rather than cultural trends, personal feelings, or persuasive voices, and to earnestly contend for the faith by staying discerning and humble under God's authority.Eastland is a Place to BelongEastland Baptist Church is located in Tulsa, Oklahoma. We are a welcoming and close-knit family community that loves to care for each other through the Church. We strongly believe in loving and supporting each other and our neighbors. Our members don't just attend our Church; they feel a strong sense of belonging.Join UsFind service times and our location at https://www.eastlandbaptist.org/join.Connect with UsWebsite: https://www.eastlandbaptist.orgFacebook: https://www.facebook.com/eastlandbaptisttulsaInstagram: https://www.instagram.com/eastlandbaptistTo support the ministry of Eastland Baptist Church, tap here: https://www.eastlandbaptist.org/give

The kingdom of God begins in a garden, while cities are depicted as centers and symbols of rebellion and pride. The first city is built by Cain, succeeded by Babel, Sodom, Nineveh, even Jerusalem. Yet God calls us to seek the peace of the cities we live in…and He himself has a city, the New Jerusalem. With many Christians fleeing America's big cities, Kevin and Josh search the Scriptures to ask: are they right?

 What is the truth and error of Bildad's words?Bildad says several things about the fate of the wicked that are elsewhere said in the Old Testament about the end of the wicked.18:5 The light of the wicked goes out. This is stated in Proverbs 13:9; 20:20; 24:20. 18:7 The schemes of the wicked bring him down. This is stated frequently in Scripture in Psalm 7:15-16 and Prov. 26:27.18:11, 14 Terrors frighten the wicked man. Ps. 73:19 tells us that the wicked are swept away by sudden terrors. 18:13 pictures the skin of the wicked devoured by disease. In Zech. 14:12 the LORD will strike those who go to war against Jerusalem and their flesh will rot as they stand on their feet. 18:15 tells us that brimstone will be scattered on the habitation of the wicked. Ps. 11:6 says the same basic thing.18:16 The picture of the wicked is of a plant totally consumed, both its root below and its branches above. This is a picture of judgment upon the wicked in Isa. 5:24; Hos. 9:16.18:17 says that the memory of the wicked perishes. This is also stated as a judgment upon the wicked in Ps. 9:6; 34:16; Prov. 10:7. 18:19 The statement that the wicked would have no posterity nor offspring is the same thing said of the king of Babylon in Isa. 14:22.  Bildad speaks truth about the ultimate fate of the wicked.  Is anything wrong with his words? To focus on one example, in 18:5 what is the problem with Bildad's statement that the lamp of the wicked goes out?  The problem is also not in the statement itself but in how it is used. The statement affirms that the way of the wicked will end in disaster though it does not say when nor how it will end in disaster. These statements are not given to help us to determine who is wicked and who is righteous.  There are plenty of passages in Proverbs that contrast the fate of the righteous with the fate of the wicked (Prov. 10:24; 11:5; 12:13...).Is this always revealed in this lifetime? What the friends say about the fate of the wicked is correct. But is the wicked man fully repaid for his wickedness in this life? The whole Bible reveals that the final balancing the scales of justice will come in final judgment. Often it will not be evident until eternity as to who was wicked and who was righteous. In this light, the statement about the wicked leading to disaster is always like Bildad pictures it but the full truth is not revealed in this life.  It may be that the picture of the wicked particularly at 18:14 may represent in a seed form the doctrine of eternal judgment. The language of 18:15 may invoke the language of judgment on Sodom. The judgment on Sodom is given as a picture of warning for God's judgment upon the wicked for all time in II Peter 2:6-9 and Jude 6-7.  Jesus and Job 1818:5-6, 18 Jesus is the light of the world. The gospel of John portrays Jesus as the light (John 1:4, 5, 7, 8, 9; 3:19, 20, 21; 5:35; 8:12; 9:5; 11:9, 10; 12:35, 36, 46).  18:13-14 Jesus gives victory over the terrors of death- I Cor. 15; Heb. 2:10-18.  18:19 The wicked has no offspring or posterity. This is contrasted to Jesus- Isa. 53:10. This is contrasted with Jesus as He will see His offspring. As many as received Him to them He gave the right to be the sons of God (John 1:12).  18:20 The word appalled is used in Isaiah 52:14 of the suffering servant. 

Welcome to "The Bible in Today's World", the show that compares today's world with the Word of God. In general and specifically, are we following the Bible in our daily walks? Is society demanding that we follow the Word of God in all that we do? Does our Almighty Father look upon us and frequently say, "Well done, good and faithful servant!" - or is He thinking of us as He thought/thinks of Sodom and Gomorrah? On today's show, we will discuss Genesis, Chapter 10.

Sodom and Gomorrah Peter Benedict Watch on Youtube Watch Sermon Only Listen on Spotify Listen on Apple

20 Then He began to rebuke the cities in which most of His mighty works had been done, because they did not repent: 21 “Woe to you, Chorazin! Woe to you, Bethsaida! For if the mighty works which were done in you had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes. 22 But I say to you, it will be more tolerable for Tyre and Sidon in the day of judgment than for you. 23 And you, Capernaum, who are exalted to heaven, will be brought down to Hades; for if the mighty works which were done in you had been done in Sodom, it would have remained until this day. 24 But I say to you that it shall be more tolerable for the land of Sodom in the day of judgment than for you.”25 At that time Jesus answered and said, “I thank You, Father, Lord of heaven and earth, that You have hidden these things from the wise and prudent and have revealed them to babes. 26 Even so, Father, for so it seemed good in Your sight. 27 All things have been delivered to Me by My Father, and no one knows the Son except the Father. Nor does anyone know the Father except the Son, and the one to whom the Son wills to reveal Him. 28 Come to Me, all you who labor and are heavy laden, and I will give you rest. 29 Take My yoke upon you and learn from Me, for I am gentle and lowly in heart, and you will find rest for your souls. 30 For My yoke is easy and My burden is light.”

Jude 5-7, Rejecting God's Truth Has Always Been a Bad Idea Adam Godshall Speaker: Adam GodshallSeries: Jude: Fighting for the TruthText: Jude 5-7Theme: Rejecting God's Truth Has Always Been a Bad Idea One: Events from History The unbelief of the nation of Israel The pride of the angels of heaven The sensuality of the cities of Sodom and Gomorrah Two: Common Factors from the Events From History Rejection of God's truth Rebellion against God's way Ruin by God's judgement Three: Lessons to Learn from the Events of History Be warned by shipwrecks of the past. Be steadfast in your commitment to truth. Be thinking about applying to truth to life. Be confident in God's victory over sin and error. Now I want to remind you, although you once fully knew it... ~ Jude 5

Assumptions and incomplete reports can easily build walls of misunderstanding and cause unnecessary pain. Just as God came down to see Sodom for Himself, and Jesus paused to write in the sand before addressing an angry crowd, discover how enforcing a 'holy pause' protects relationships and prevents the deep scars of hasty judgements today. https://bit.ly/MGD060726

The pattern that often surprises us most doesn't arrive when we are at our worst. It shows up right when we are at our best. Fresh off an impossible victory, Abram found himself caught between two completely different kings.In this message from "The Friend of God" series, Pastor Adam Burton unpacks Genesis 14:17–24 to expose the subtle trap of worldly compromise. Discover why we must slow down to recognize who truly won our battles, how a transactional mindset blocks us from experiencing grace, and how to walk away from Sodom's offers because your hands are already full of something better.

Welcome to "The Bible in Today's World", the show that compares today's world with the Word of God. In general and specifically, are we following the Bible in our daily walks? Is society demanding that we follow the Word of God in all that we do? Does our Almighty Father look upon us and frequently say, "Well done, good and faithful servant!" - or is He thinking of us as He thought/thinks of Sodom and Gomorrah? On today's show, we will discuss Genesis, Chapters 8 and 9.

Marc Cox and Kim St. Onge kick off Hour 2 on July 1st fired up and ready to work. Marc connects China's state-sponsored birth tourism operation directly to the Supreme Court's birthright citizenship ruling, warning that Beijing is manufacturing future American voters while Roberts and Barrett hand them the win. The St. Louis Morning Brief brings a deadly road rage killing on I-64 in O'Fallon, Governor Kehoe's sweeping $500 million budget veto that axes police training facilities and school funding, St. Louis Public Schools announcing the closure of 20 buildings, and the Festus data center developer scaling back under community pressure. Business reporter Nicole Murray joins to break down a market snapshot that mirrors the heat outside — record global M&A activity at $2.8 trillion, Iran selling oil at a 20% premium post-naval blockade, a $6.8 million jury verdict against SSM Health for sex discrimination, and mortgage rates inching down. Marc celebrates his upcoming birthday Lake of the Ozarks trip and the crew debates the legend of Party Cove. Then In Other News lands with Supergirl's catastrophic box office bomb, FBI debunking every Nancy Guthrie ransom note, a Florida firefighter accidentally rescuing a coyote, a bull rider trampled at a New York City rodeo, and Minneapolis legalizing sex venues days before its Pride Parade — capping the hour with Marc's call to fence off Minnesota and let socialism and degeneracy destroy itself. Hour 2 Hashtags: #MarcCoxMorningShow #Hour2 #BirthTourism #BirthrightCitizenship #China #GovernorKehoe #MissouriBudget #StLouisMorningBrief #OFallonMO #NicoleMurray #MarketUpdate #GlobalMA #IranOil #SSMHealth #InOtherNews #SupergirlFlop #WokeHollywood #Minneapolis #TwinCitiesPride #PublicDecency #CulturalDecline #ConservativeMissouri #StLouis Hour 2 Guest List: Nicole Murray — Business reporter breaking down record global M&A activity, Iran oil exports, SSM Health discrimination verdict, and mortgage rates

Welcome to "The Bible in Today's World", the show that compares today's world with the Word of God. In general and specifically, are we following the Bible in our daily walks? Is society demanding that we follow the Word of God in all that we do? Does our Almighty Father look upon us and frequently say, "Well done, good and faithful servant!" - or is He thinking of us as He thought/thinks of Sodom and Gomorrah? On today's show, we will discuss Genesis, Chapters 6 and 7.

Matthew 9:35–10:15 (NKJV)35 Then Jesus went about all the cities and villages, teaching in their synagogues, preaching the gospel of the kingdom, and healing every sickness and every disease among the people. 36 But when He saw the multitudes, He was moved with compassion for them, because they were weary and scattered, like sheep having no shepherd. 37 Then He said to His disciples, “The harvest truly is plentiful, but the laborers are few. 38 Therefore pray the Lord of the harvest to send out laborers into His harvest.”1 And when He had called His twelve disciples to Him, He gave them power over unclean spirits, to cast them out, and to heal all kinds of sickness and all kinds of disease. 2 Now the names of the twelve apostles are these: first, Simon, who is called Peter, and Andrew his brother; James the son of Zebedee, and John his brother; 3 Philip and Bartholomew; Thomas and Matthew the tax collector; James the son of Alphaeus, and Lebbaeus, whose surname was Thaddaeus; 4 Simon the Cananite, and Judas Iscariot, who also betrayed Him.5 These twelve Jesus sent out and commanded them, saying: “Do not go into the way of the Gentiles, and do not enter a city of the Samaritans. 6 But go rather to the lost sheep of the house of Israel. 7 And as you go, preach, saying, ‘The kingdom of heaven is at hand.' 8 Heal the sick, cleanse the lepers, raise the dead, cast out demons. Freely you have received, freely give. 9 Provide neither gold nor silver nor copper in your money belts, 10 nor bag for your journey, nor two tunics, nor sandals, nor staffs; for a worker is worthy of his food.11 “Now whatever city or town you enter, inquire who in it is worthy, and stay there till you go out. 12 And when you go into a household, greet it. 13 If the household is worthy, let your peace come upon it. But if it is not worthy, let your peace return to you. 14 And whoever will not receive you nor hear your words, when you depart from that house or city, shake off the dust from your feet. 15 Assuredly, I say to you, it will be more tolerable for the land of Sodom and Gomorrah in the day of judgment than for that city!

There is no story in the Bible that has been weaponized more in the service of harm and exclusion than the story of Sodom and Gomorrah. This we, as we celebrated Pride together as a community, Josh took us into the context of this story which helped us discover what is really going on. Can this story be deweaponized? Is it possible that the interpretation many of us inherited misses the real meaning of the story? Listen in as we explore that and more! ⛪️ To learn more about who we are and what we do, visit https://gracepointe.net/about-us

On today's Bible Answer Man broadcast (06/29/26), Hank responds to a question he received: “How would you justify the doctrine of the Energy/Essence distinction?”Hank also answers the following questions:Since God is omniscient, how can He say in Genesis 18:20-21 that He will go to Sodom to see if the things reported to be occurring there are in fact true? Sally - Calgary, AB (15:11)Is there a technology that implants messages directly in the minds of specific people? Could it be used to imitate a word from the Lord? Loni - Port Angeles, WA (18:32)

The Judgment of Sodom and Gomorrah

One of the blessings of this Abundant Lives series is that we get to see how the life of Jesus plays itself out in all sorts of different lives. So far we have looked at a tribal leader, a female prophet, a king, a government official, a widow, and a citizen living in Sodom and Gomorrah. In this message, we have the opportunity to meet two men that we might call the patron saints of working professionals. They demonstrate how skilled craftsman, artists, business professionals, educators, and workers everywhere can be filled with God's Spirit and used for great things. Minister & Senior Pastor, Jim Samra This was recorded live in Grand Rapids, MI on June 28, 2026

Welcome to Day 2891 of Wisdom-Trek, and thank you for joining me. This is Guthrie Chamberlain, Your Guide to Wisdom – Theology Thursday – When Myth Remembers: The Case for the Supernatural in History. Wisdom-Trek Podcast Script - Day 2891 Welcome to Wisdom-Trek with Gramps!   I am Guthrie Chamberlain, and we are on Day 2891 of our Trek.   The Purpose of Wisdom-Trek is to create a legacy of wisdom, to seek out discernment and insights, and to boldly grow where few have chosen to grow before. Our current series of Theology Thursday lessons is written by theologian and teacher John Daniels. I have found that his lessons are short, easy to understand, doctrinally sound, and applicable to all who desire to learn more of God's Word. John's lessons can be found on his website   theologyinfive.com.   Today's lesson is titled:  When Myth Remembers: The Case for the Supernatural in History. Modern thinking often treats myths as primitive fiction, old stories made up to explain what ancient people didn't understand. This is a shallow and deeply flawed view. A myth, in its original form, was never just a tale. It was a framework for understanding reality. Myths carried the collective memory, theology, morality, and worldview of a people group. They encoded truth, not always literal in every detail, but meaningful, historical, and often rooted in real events, places, and supernatural encounters. To dismiss myths because they involve divine beings or miracles is to miss their purpose. Ancient people did not separate the sacred from the secular. Their myths reflected how they understood the world and how they encountered powers beyond it. The first segment is: Historical Memory Preserved in Myth Some myths are poetic versions of real events. The story of the Trojan War, once thought to be legend, gained new weight when archaeological discoveries confirmed the existence of a city that fits Homer's description of Troy. Likewise, while the legends of King Arthur are wrapped in fantasy, they are likely based on a real post-Roman warlord who resisted Saxon invaders. Even in Scripture, the events that modern critics label “mythic” often show clear signs of historical anchoring. The global flood, the destruction of Sodom, the Tower of Babel, and the conquest of Canaan are presented not as metaphors but as real acts of God in human history. These accounts, though cosmic in scope, are rooted in geography, time, and national memory. The second segment is: Myth as Cultural Lens Myths also reveal what mattered most to a people. Norse mythology, shaped by harsh winters and unrelenting violence, emphasizes cold, fate, and struggle. Mesopotamian myths center on divine kingship and cycles of fertility, reflecting the importance of rivers, temples, and crops. These stories do not just preserve events; they preserve the lens through which cultures viewed divine activity. In the Bible, this same pattern holds. Its creation narrative, flood story, and judgments are not recycled myths but deliberate responses to the surrounding pagan world. Scripture confronts and corrects the worldview embedded in other myths. It does not borrow their gods. It defeats them. The third segment is: The Modern Turn Against the Supernatural The rejection of mythic material as a source of truth is not ancient. It is modern. It was not the biblical writers or the early Church who dismissed the supernatural. That rejection began in earnest during the eighteenth and nineteenth centuries, when Western intellectual culture began shifting under the influence of the Enlightenment. The Enlightenment exalted reason, skepticism, and empirical science. Thinkers like David Hume and Immanuel Kant argued that miracles violated the laws of nature and were therefore unreliable as historical events. Supernatural claims were relegated to the realm of fiction or psychological projection. This created a new definition of truth, one that excluded divine intervention, spiritual beings, and cosmic conflict. In the nineteenth century, these assumptions were applied to the Bible through the historical-critical method. Scholars such as Julius Wellhausen dissected Scripture not as divine revelation but as a collection of evolving mythologies shaped by human communities. The creation narrative, the flood, the Tower of Babel, and the miracles of Jesus were no longer treated as actual events but as religious poetry or borrowed legends. In this model, myth was not something to be trusted. It was something to be deconstructed. Even movements that sought to preserve the value of myth, such as Romanticism, did so by redefining it. Myths were not allowed to speak about divine realities. Instead, they were reduced to metaphors for the human condition. Their theological and historical weight was stripped away in favor of psychological interpretation. The fourth segment is: Augustine's Overcorrection: From Mysticism to Minimalism But the groundwork for this modern rejection of mythic material was laid even earlier. Augustine of Hippo, one of the most influential theologians in Christian history, had once been deeply involved in Manichaeism, a mystical cult that emphasized a cosmic struggle between light and darkness. After leaving the cult and converting to Christianity, Augustine understandably sought to distance himself from the elaborate supernatural systems he had once embraced. However, in doing so, he overcorrected. He rejected many established supernatural interpretations of Scripture, favoring more allegorical and philosophical approaches. Influenced by Neoplatonism, Augustine prioritized abstract spiritual realities over tangible supernatural beings. He reinterpreted Genesis 6, for example, not as a rebellion of divine beings, but as a moral tale about the intermarriage of the godly and ungodly. Though Augustine never denied God's power or the reality of miracles, his discomfort with mythic material and his desire for theological respectability led him to downplay or spiritualize the cosmic conflict found in much of the Bible. His influence steered much of Western theology away from the ancient worldview that accepted divine councils, rebellious spirits, and supernatural intervention as real components of history. This theological shift made it easier for Enlightenment thinkers to later dismiss myth outright. The supernatural had already been contained and abstracted. In many ways, the modern rejection of myth did not begin with science. It began with Augustine's reaction against his own past. The fifth segment is: The Myth That Was True and the Myths That Remembered Not all myths are lies. Many are distorted memories of real events, echoes of a spiritual history that the nations once knew but later twisted. The flood, the divine rebellion, the rise of giants, the war among the gods, these appear in cultures across the globe not because they were invented out of thin air, but because they preserve fragments of true events. The nations remembered the rebellion of the sons of God, but they passed it down in corrupted form. They remembered divine judgments, but attached them to false deities. Their stories are not false because they are myth. They are flawed because they lost the context of Yahweh's supremacy. In the twentieth century, this idea was captured powerfully in a conversation between J.R.R. Tolkien and C.S. Lewis. At the time, Lewis still considered myths to be beautiful lies, moving, meaningful, but ultimately untrue. Tolkien challenged that view. He explained that myths resonate because they point to something real. Humanity tells stories of gods and sacrifice and resurrection because it dimly remembers. Made in the image of a Creator who speaks through story, we carry within us a longing for the true version of the story all nations once knew. Tolkien told Lewis, “The story of Christ is a myth working on us in the same way as the others, but with this tremendous difference: it really happened.” The point was not that the other myths were worthless, but that they were shadows. The gospel is the fulfillment of what all the others pointed toward. It is not myth in the modern sense of fiction, but myth in the ancient sense of divine reality revealed in story. Where the nations preserved pieces of divine truth wrapped in confusion, Scripture restores the original pattern. Where paganism elevates rebel gods and obscures justice, the Bible reorients the mythic structure around Yahweh, the Most High. It does not erase the mythic imagination. It redeems it. The sixth segment  is: Yahweh Is Not Bound by the System He Created A major reason people reject mythic material is the presence of supernatural events. Miracles, divine appearances, and acts of judgment are written off as fabrications because they do not conform to natural law. But that objection is built on a misunderstanding of who Yahweh is. If we believe that Yahweh is...

CheckoutThe God Centered Concept Academy Training Community to learn what growth in Christ ishttps://api.tuvu.com/redirectGroup/6a2ac0e2c9f728027338244cCheck out this link to view Kingdom Cross Roads on TV.https://jesussaid.tv/?affiliate=tswright_gccTo get a copy of our new book "Embracing the Truth" or to have TS Wright speak at your event or conference or if you simply want spiritual or life coaching or just a consultation visit:www.tswrightspeaks.comVisit our website to learn more about The God Centered Concept. The God Centered Concept is designed to bring real discipleship and spreading the Gospel to help spark the Great Harvest, a revival in this generation.www.godcenteredconcept.comKingdom Cross Roads Podcast is a part of The God Centered Concept.In this episode of Kingdom Crossroads, TS Wright welcomes Joshua Spatha back for a fascinating discussion on Genesis 6, the Nephilim, and the supernatural worldview of the Bible. Joshua explains the two major interpretations of the “sons of God” passage: the Sethite view and the supernatural view, where the Bene Elohim are understood as angelic or spiritual beings. He also connects the Genesis 6 account to giants in the land, the Anakim, Rephaim, Goliath, King Og, the Book of Enoch, Jubilees, Second Temple Jewish tradition, and New Testament references in Peter and Jude. The conversation challenges modern Western discomfort with the supernatural and urges believers to take seriously the biblical worldview of spiritual realities interacting with the physical world.In This Episode:TS and Joshua discuss:Why the Nephilim are an important Old Testament theme.The Sethite view versus the supernatural view of Genesis 6.The meaning of “sons of God” / Bene Elohim.Giants in the Bible, including the Anakim, Rephaim, Goliath, and King Og.The relationship between Genesis 6 and the flood narrative.Why Second Temple Judaism and the early church leaned toward the supernatural interpretation.How 1 Enoch, Jubilees, and the Book of the Watchers provide background to Genesis 6.Why Peter and Jude appear to allude to the Genesis 6/Enochic tradition.How “as in the days of Noah” may connect to end-times discussion.Why Christians should not remove the supernatural from Scripture.Key Quote / Episode Theme:“The Bible is full of supernatural things. We need to get comfortable with that and stop trying to downplay, minimize, or take safety scissors to the pages of Scripture.”Scripture and Biblical Themes Mentioned:Genesis 6; the days of Noah; the flood; sons of God; daughters of men; Nephilim; Anakim; Rephaim; Goliath; King Og; Peter and Jude's references to angels who left their proper abode; Sodom and Gomorrah; Elijah and Enoch being taken up; prophecy and the supernatural nature of Scripture.Suggested Timestamps:00:00 — Welcome to Kingdom Crossroads00:45 — Introducing Joshua Spatha and his background in Old Testament studies01:10 — Setting up the topic: the days of Noah and the Nephilim02:40 — Genesis 6 and the “sons of God”03:22 — The Sethite view explained04:30 — The supernatural view: Bene Elohim as angelic/spiritual beings05:26 — Giants in the land and the biblical problem of the Nephilim06:30 — Goliath, King Og, and giant clans in the Old Testament08:30 — Why the supernatural view has strong textual support10:16 — Enoch, Jubilees, the Book of Giants, and the Watchers11:20 — The flood, corruption, and the judgment of the giants12:40 — Why giants appear again after the flood13:39 — “As in the days of Noah” and end-times implications15:32 — Second Temple Judaism, the early church, and Augustine's influence17:00 — Reading Enoch and Jubilees with discernment18:26 — Why the Nephilim were viewed as the “boogeyman” of the ancient world19:20 — Ancient Near Eastern parallels and Michael Heiser's work20:49 — Pagan myths, Titans, demigods, and biblical interpretation21:40 — Peter, Jude, Sodom and Gomorrah, and spiritual beings taking flesh23:13 — The virgin birth and spiritual reality producing physical results24:33 — TS Wright on prophecy and the supernatural nature of Scripture26:21 — Closing resources and final encouragementJoshua Spatha Resources Mentioned:Joshua Spatha's website: mperspective.orgJoshua Spatha's book: Mere SpiritualitySEO Keywords / Tags:Nephilim, Genesis 6, Joshua Spatha, TS Wright, Kingdom Crossroads, sons of God, Bene Elohim, Book of Enoch, Book of Jubilees, Book of the Watchers, giants in the Bible, Goliath, King Og, Anakim, Rephaim, days of Noah, supernatural worldview, biblical prophecy, Second Temple Judaism, Michael Heiser, Old Testament studies, Christian podcast, biblical giants, fallen angels, watchersCaptivate Episode Notes Copy:Joshua Spatha joins TS Wright on Kingdom Crossroads for a deep discussion on the Nephilim, Genesis 6, and the supernatural worldview of Scripture. Together, they explore the “sons of God,” the Sethite view, the supernatural interpretation, giants in the Old Testament, the Book of Enoch, Jubilees, the Watchers, and why the days of Noah still matter for believers today.This episode challenges modern Western discomfort with the supernatural and invites Christians to read Scripture with the worldview the biblical writers actually held. From Genesis 6 to Peter and Jude, from Goliath and King Og to the ancient Jewish background of the Watchers, this conversation opens up one of the Bible's most fascinating and controversial topics.Go forth in total surrender to the One who owns and reigns over all creation—and let the great harvest begin.

In this episode, we walk through what the Bible says about homosexuality from Genesis to Romans — not to condemn, but to teach truth with clarity and care.This episode is brought to you by our ministry partner Accountable2You. Join thousands living in freedom with nothing to hide, and visit https://accountable2you.com/dialin. Use our unique code DIALIN to get 25% off your first year of an Accountable2You Personal or Family PlanWe cover:• God's original design for marriage and sexuality (Genesis 1–2)• The sin of Sodom and what it actually reveals (Genesis 19, Jude 7)• The Levitical holiness code — Leviticus 18:22 and 20:13• Deuteronomy on gender distinction• Romans 1 and the "wrath of abandonment"• 1 Corinthians 6:9–11 — the vice list AND the good news• Is there hope for the homosexual? Absolutely.This is part one of a two-part series. Part two addresses common rebuttals: shellfish objections, what type of homosexuality Paul condemned, and more.