Podcasts about trials

Send us Fan MailWhen is surfactant "early," and when is it too early, or too late? In this second installment of our two-part series with the Neonatal Resuscitation Symposium, Ben Courchia sits down with Dr. Roger Soll, a leading voice in surfactant research since the 1980s, to trace how our thinking on timing has evolved, from aggressive prophylactic dosing to selective rescue therapy to today's less invasive approaches like LISA and SALSA. Dr. Soll unpacks why head-to-head trials keep favoring less invasive administration over InSurE, and how the rise of "nanopreemies" is quietly pulling the pendulum back toward earlier treatment. The conversation also touches on video laryngoscopy and aerosolized surfactant's unfulfilled promise. A candid, technically rich conversation for anyone who has stood at a warmer wondering whether, and when, to reach for surfactant. Dr. Soll expands on these themes at the Neonatal Resuscitation Symposium, September 10 to 11, 2026, at Indiana University School of Medicine. Support the showAs always, feel free to send us questions, comments, or suggestions to our email: nicupodcast@gmail.com. You can also contact the show through Instagram or Twitter, @nicupodcast. Or contact Ben and Daphna directly via their Twitter profiles: @drnicu and @doctordaphnamd. The papers discussed in today's episode are listed and timestamped on the webpage linked below.Enjoy!

It sounds strange but thank your trials for enriching your life with your wealth of knowledge about Christ. -------- Thank you for listening! Your support of Joni and Friends helps make this show possible.     Joni and Friends envisions a world where every person with a disability finds hope, dignity, and their place in the body of Christ. Become part of the global movement today at www.joniandfriends.org   Find more encouragement on Instagram, TikTok, Facebook, and YouTube.

Special guest Pastor Ted Ciuciui speaks from James 1 on Faith in Trials.

Every Christian faces trials. Some arrive suddenly, while others remain far longer than we would choose. During these difficult seasons, believers often wonder what God is doing and whether their suffering has any purpose. In this episode of Contending for the Word Q&A, Dave Jenkins explains what James 1:2–3 and 1 Peter 1:6–7 teach about trials and testing. Scripture shows that trials are not random interruptions to the Christian life. God uses them to test the genuineness of our faith, produce steadfastness, deepen our trust, and lead us toward spiritual maturity. Counting trials as joy does not mean ignoring pain or pretending difficulties are easy. It means trusting that God is faithfully working through circumstances we may not yet understand. For more from Contending for the Word Q&A please visit: https://servantsofgrace.org/contending-for-the-word-qa/

Have you ever gotten a little too comfortable? Maybe you've been running hard and just needed a break. Or maybe laziness has become a little too normal. Whatever the reason, we must be careful of how long we rest. God calls us to rest, but He also calls us to work (Exodus 20:9-10). God has a mission for each of us, but if we stray from God's will and start to lean into our own, we can find ourselves in very dangerous territory.

Have you ever gotten a little too comfortable? Maybe you've been running hard and just needed a break. Or maybe laziness has become a little too normal. Whatever the reason, we must be careful of how long we rest. God calls us to rest, but He also calls us to work (Exodus 20:9-10). God has a mission for each of us, but if we stray from God's will and start to lean into our own, we can find ourselves in very dangerous territory.

Send us Fan MailWhich babies with critical congenital heart disease face the highest risk of brain injury, and does earlier surgery actually help? Why is infant CHD mortality climbing again after years of decline, and who's most affected? Can a mother's cardiovascular status in preeclampsia predict her newborn's circulatory transition? This week's Journal Club brings together five conversations on CHD, maternal-fetal physiology, and vaccine policy. Nim and Adrianne cover a meta-analysis on brain injury in critical CHD, a 25-year national mortality study, a pilot study on preeclampsia and neonatal cardiac output, and a look at RV diastolic function after CHD intervention. Ben and Eli close with Neo News on a controversial hepatitis B vaccine trial in Guinea-Bissau.Support the showAs always, feel free to send us questions, comments, or suggestions to our email: nicupodcast@gmail.com. You can also contact the show through Instagram or Twitter, @nicupodcast. Or contact Ben and Daphna directly via their Twitter profiles: @drnicu and @doctordaphnamd. The papers discussed in today's episode are listed and timestamped on the webpage linked below.Enjoy!

“MK Confidential” follows the aftermath of Claus von Bülow's stunning acquittal. The criminal case is over, but Sunny's children are not finished. Unable to put their stepfather on trial again, they sue him for fifty-six million dollars, forcing Claus into one final legal reckoning over Sunny's fortune. Megyn Kelly examines the settlement that reshapes the family's future, the bitter rift that costs Claus's daughter Cosima a fortune, and the extraordinary return to New York society of a man twice accused of trying to murder his wife. While Sunny lies silent in a hospital bed, Claus hosts parties in her Fifth Avenue apartment, poses in black leather for a famous photographer and discovers whether Manhattan's elite are willing to welcome him back. Then Hollywood turns the scandal into a movie—Reversal of Fortune—transforming Claus into an Oscar-winning character and the case into a permanent mystery. One jury convicted him. Another acquitted him. Sunny would remain unconscious for twenty-eight years—the only witness who knew exactly what happened inside Clarendon Court, and the one person who could never tell the story. This is the fifth and final episode of the Claus von Bülow story. Home Title Lock: Go to https://hometitlelock.com/megyn and use promo code MEGYN to get a FREE title history report and a FREE TRIAL of their Triple Lock Protection. Follow The Megyn Kelly Show on all social platforms: YouTube: https://www.youtube.com/MegynKelly Twitter: https://Twitter.com/MegynKellyShow Instagram: https://Instagram.com/MegynKellyShow Facebook: https://Facebook.com/MegynKellyShow 
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“MK Confidential” returns to the courtroom as Claus von Bülow stands trial for a second time. Three years after a jury convicted him of trying to murder his wife, and one year after Alan Dershowitz helped overturn that verdict, Claus wants to be publicly exonerated. It is the spring of 1985. Sunny von Bülow has been unconscious for more than four years, while Claus arrives with a new lead attorney and a radically different defense. Thomas Puccio strips away the fortune, the mistress and the spectacle of Clarendon Court, reducing the case to one question: Was Sunny ever injected with insulin? Megyn Kelly traces the defense's attack on the prosecution's case: inconsistent lab results, a needle that may have been staged, a doctor who changes his testimony, disputed interview notes, and a financial motive the jury never hears. Will Claus's former mistress return from Europe to testify? All the while, Sunny's children plead for justice for their mother, who can no longer speak. After eight weeks of testimony, twelve sequestered jurors must choose between two stories: an innocent husband destroyed by bad science, or a calculating killer who nearly got away with murder. This is Episode 4 of the Claus von Bülow story. Home Title Lock: Go to https://hometitlelock.com/megyn and use promo code MEGYN to get a FREE title history report and a FREE TRIAL of their Triple Lock Protection. Follow The Megyn Kelly Show on all social platforms: YouTube: https://www.youtube.com/MegynKelly Twitter: https://Twitter.com/MegynKellyShow Instagram: https://Instagram.com/MegynKellyShow Facebook: https://Facebook.com/MegynKellyShow 
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In this episode of The Reformed Brotherhood, Tony Arsenal delivers a rich expository sermon on James 5:1–6, one of the most striking prophetic passages in the New Testament epistles. Drawing on the Jewish literary and cultural context of James's original audience — Jewish Christians scattered from Jerusalem by persecution — Tony unpacks why this text is not a blanket condemnation of wealth, but a devastating judgment oracle against those who hoard riches and oppress the vulnerable. Along the way, he explores the eschatological weight of accumulated wealth, the theology of God's omniscient justice, and the stunning comfort available to the suffering believer. The episode closes by returning to James's thesis: that trials of every kind, including economic oppression, can be counted as joy because of who God is and what He has done in Christ. Key Takeaways James is a deeply Jewish book written to a specific audience — Jewish Christians dispersed from Jerusalem by Saul's persecution, not a general audience of wealthy or Gentile believers. The prophetic "Come now" signals a judgment oracle, not a direct address — James is not rebuking wealthy members of his congregation, but pronouncing eschatological judgment on oppressive landowners using a technique common in Amos, Malachi, and Micah. Hoarding wealth is not morally neutral — it is self-condemning — The corroded gold and moth-eaten garments are not just symbols of decay; they serve as legal evidence against those who refused to use their wealth for God's glory and the good of others. Withholding wages from laborers constitutes a form of murder — In the ancient world, depriving workers of their wages could literally cost them their lives. James draws on Old Testament law to frame predatory economic exploitation as a capital sin. God sees and hears the cries of the oppressed — The wages of defrauded workers "cry out" to the Lord of Hosts, echoing the blood of Abel in Genesis 4. God's justice is not passive or delayed out of ignorance — it is certain and coming. Matthew 25 reframes Christian mercy as care for the body of Christ — The sheep-and-goats judgment is not a general humanitarian mandate, but a specific call to care for persecuted brothers and sisters — and to recognize that mistreating them is mistreating Christ Himself. Trials are counted as joy through the doctrine of imputation — Suffering is not stripped of its pain, but it can be moved from the loss ledger to the profit column because God uses adversity as the instrument of sanctification and glorification. Key Concepts The Prophetic Address: Who Is James Actually Talking To? One of the most common misreadings of James 5:1–6 is assuming James is directly rebuking wealthy Christians in his own congregation. Tony Arsenal corrects this by grounding the passage in its literary and historical context. James employs a well-established prophetic technique — seen in Amos, Malachi, and Micah — of addressing an absent party in order to pronounce judgment on them, while simultaneously comforting those who overhear the oracle. His audience is the dispersed, impoverished Jewish Christians who fled Jerusalem under Saul's persecution. There were almost certainly no wealthy landowners in the room. The "Come now, you rich" is a judgment declaration directed outward, designed to assure the suffering poor that God has seen their oppressor and will act. Far from being a proof-text for radical poverty, the passage is a pastoral comfort wrapped in prophetic fire. Corroded Gold as Legal Evidence Against the Soul James's claim that gold and silver have "corroded" is deliberately shocking — and theologically precise. Gold, uniquely among metals in the ancient world, does not corrode. By saying it has already corroded, James is not making a metallurgical claim but a moral and eschatological one. The accumulated, hoarded wealth of the oppressor has lost its purpose. It sits idle while workers starve, and in doing so it becomes evidence — a legal witness — against its owner in the court of divine justice. Tony draws a direct line between this image and Jesus's teaching in the Sermon on the Mount about treasures stored on earth being subject to moth and rust. Both brothers — Jesus and James — appear to be drawing on the same shared wisdom, likely rooted in the same household and the same mother's instruction. Unused wealth does not just fail to help others; it actively indicts its holder. Counting It All Joy: The Accounting Logic of Sanctification Tony closes the sermon by returning to James 1:2 — the thesis statement of the entire letter — and unpacking the word "count" as an accounting term, directly related to the doctrine of imputation. Just as righteousness is reckoned to the believer in justification, so suffering can be reckoned as joy in sanctification. This is not a call to pretend pain isn't real, or to perform contentment. It is a theological reframing: what belongs in the loss column of the ledger can, by faith, be moved to the profit side — not because the trial was pleasant, but because God is sovereign, good, and working all things toward the believer's conformity to the image of Christ. The oppressor means their wickedness for evil. God means it for glory. The supreme example is the cross itself — the only truly innocent man, suffering the worst evil ever committed, for the redemption of His people. Memorable Quotes The corrosion of that gold serves as evidence for the condemnation of those who are harming you — and the corrosion of this wealth is an indication of the corrosion of their very souls. He sees your pain. He sees your suffering. He sees your victories even when no one else is celebrating them. He sees you — and that should be a great source of comfort. Imputation is an accounting term. And when we count it all joy, we're taking what should be a red line in the loss ledger — what should be an expense — and we're able to move it to the profit. Not because it didn't hurt, and not because we wanted it to happen, but because our God is good enough to not rob us of the chance to be sanctified. Full Transcript Tony Arsenal: Come now, you rich, weep and howl for the miseries that are coming upon you. Your riches have rotted and your garments are moth-eaten. Your gold and silver have corroded, and their corrosion will be evidence against you and will eat your flesh like fire. You have laid up treasure in the last days. Behold, the wages of the laborers who mowed your fields, which you kept back by fraud, are crying out against you, and the cries of the harvesters have reached the ears of the Lord of hosts. You have lived on the earth in luxury and in self-indulgence. You have fattened your hearts in the day of slaughter. You have condemned and murdered the righteous person. He does not resist you." It's always a little, uh, strange to sort of jump into the middle of a series, and, um, you know, Wes is one of the most competent preachers that I know personally, so I trust that he has given you a good and satisfying overview. Uh, but I don't feel like I would be doing my responsibility if I didn't at least touch on a few things, uh, related to the, the intro to James that I think is relevant for this particular passage in a way that maybe is not relevant for the rest of the book. So some of this I hope is review, I, I anticipate is review, but I think it's worth, uh, touching on. James, as you know, is the, the half brother of Jesus. He was the leader of the Jerusalem church, and specifically he was sort of the figurehead of the Jewish church as a whole. Um, the Jewish church was the only church for the very early part of the church's growth. There were always, uh, Gentile believers. Even in the Old Testament, there were Gentiles who trusted in the Lord of Israel and the God of Israel. They were often called God-fearers. They rarely converted all the way to Judaism, but they were sort of seen as an attachment to the Jewish people. They didn't participate in all of the blessings of the Jewish people, but they did participate in most. They often had the same kind of protection. They were in a form of covenant with God. Um, they were able to worship and offer sacrifices. The temple itself had a whole portion of the temple dedicated called the Court of Gentiles, specifically for these Jewish worshipers. And as the church spread, primarily through persecution, which we'll touch base on here in a minute, as the church spread out from Jerusalem into Judea and Samaria, and ultimately to the ends of the earth, it took on a, an increasingly Gentile Greek flavor. As more and more primarily initially Greek converts came into the church, and then of course, as it spread to other sort of non-Hellenistic lands, other, other types of people, other nations, other people groups joined the church, the scriptures which-- the New Testament we receive primarily from Paul, at least in terms of the epistles, um, also began to take on a more Gentile flavor. Not because Paul was a Gentile, but because Paul was ministering primarily to Gentiles What we'll see here is that James is a very Jewish book. I'm sure that along the way there's been several kinds of things pointed out to you to show that, but I wanna show a couple things that not only establish James as the author, James the brother of, of Jesus, but also root the, not only the author, but the audience in a distinctly Jewish Christian, uh, context. So you don't have to turn there, I'll read this, but in Acts, uh, 15, which is the, the great Jerusalem Council, uh, we read this. It says, "With the following letter..." So the, the council meets, they make a decision about what k- what parts of the Jewish law were going to be commended to and recommended, uh, and required for the Christian believers, the Gentile Christian believers, and when they're done, they send this letter to all of, all of the churches. And it says, "With the following letter, the brothers, both apostles and the elders, to the brothers who are at, of the Gentiles in Antioch and Syria and Cilicia, greetings." Now, I don't know about you, but I always sign my emails the same way, right? I've got, like, my work signature that I have to use, that the, the hospital makes me use with all the proper formatting and colors and fonts, but I always have the same signature. Mine is very simple. I just say, "Thanks," right? I just sign it as, "Thanks," above my signature, and I'm sure you all have that sort of characteristic way you sign a s- sign an email, or maybe it's the way you say goodbye at the end of a phone call. My father-in-law always says, "So long," which is a phrase you don't hear very often, so it's very distinct to him. We all have these little tells in our communication that sort of tip off who they're from. If you turn quickly back over to James 1, so just flip the page, uh, to the left here, he starts his letter by saying, "James, a servant of God and of the Lord Jesus Christ, to the 12 tribes in the dispersion, greetings." It's the only two letters in the New Testament that we have where the author identifies himself, sends to a sort of generalized audience, and then signs it, "Greetings." Now, James, the brother of Jesus, was the leader of the Jerusalem Church. He was the leader of the Jewish ch- the Jewish Church in general, and he signed the letter coming from the Acts Council as sort of the presiding minister. If, if we were, y- you might call them, like, the moderator of your business meeting, or we would call them the moderator of our presbytery or our session in the Presbyterian context I come from. He was the one who sort of, like, presided over there, and so the letter that went out to the churches was signed in his name and written, drafted by him. So we see this characteristic way that the letter is addressed with this final word, "Greetings," which is not used frequently in the New Testament We also see when we look at the language carefully that the audience of this, uh, of this letter, it's debated and there are good arguments, but i- in my opinion, it's very clear that the audience of this letter is not Jewish Christians in general or, uh, Jews who have not yet converted. There are some people who would say that 'cause they're called the 12 tribes. But instead it is the Jewish Christians who originally dwelled in Jerusalem and were sent out into the countryside after the persecution that was started primarily by Saul. If you look at Acts, Acts 1 which is, uh, the passage where Saul begins to persecute the church or where Saul kinda comes on the scene as the persecutor of the church, there's a couple distinct, um, distinct linguistic markers we should touch base on. Starting in verse one it says, "And p- Saul approved of his execution. And there arose a day-- that day a great persecution against the church in Jerusalem. They were all scattered throughout the region of Judea and Samaria, except the apostles. Devout men buried Stephen and made a great lamentation over him. But Saul was ravaging the church and entered the house after house. He dragged off men and women and committed them to prison." When we look at this and we compare it to that, uh, again, that first verse of James where he says to the ones who are scattered, we see that there's a pretty strong linguistic parallel that tells us that the people he has in mind for this letter, the people he's addressing, are the same people who were dispersed or scattered out of Jerusalem in the persecution. When he says to the 12 tribes in the dispersion, that word dispersion is not really a translation. It's what we call a transliteration. So it's not like we've taken a word and sort of given it an English word. We've just changed the word, the letters over to English letters. In Greek, the word is diaspora, dispersion, and in, uh, Acts 1, the verb used to, to sort of describe this scattering of them is diaspero. And it is a picture of scattering seed. This is what a farmer would do. So it's not even the normal word we would use when someone is fleeing persecution. It's this idea that God has scattered Christians out into the world, in this case by persecution. He scattered them out into the world to be planted. A lot of this is where we get phrases from Tertullian about the blood of the martyrs is the seed of the church. Now, why does this matter? As I mentioned, we often think in Gentile categories when we're reading the New Testament, and for good reason. One, we're all, all Gentiles, I'm presuming. I, I don't, I don't think-- I think I mentioned this last time, and no one came up and corrected me. I don't think anyone here is ethnically Jewish with ancestry that they're directly aware of, you know, where they trace their lineage directly back. Europe is a, a big amalgamation of just about everything, so most of us probably have a smattering of different ethnicities. But none of us are ethnically Jewish to the idea that we would, uh, identify as such in the same way. And even if we were, we've been raised and grown up in a Gentile context. We live in the West. We have-- We think in different categories. And what's more is most of the New Testament is written primarily to Gentiles by someone who is ministering to Gentiles. So Paul uses a fair amount of, of Hebraisms or things that are related to the Old Testament. Of course, he's explaining the Old Testament, and he makes ample reference to the Old Testament because that is the word of God, and it is profitable for our teaching, our correction, our reproof, and ultimately for our, our sanctification. But he uses metaphors and language in a way that is not common to the Israel context that Jesus and James and Peter and the other apostles were raised in. We don't have time to go there, but there's even some metaphors that Paul uses that are actually used the opposite way in, uh, in the more Hebraic Jewish, uh, epistles we have. One example that comes to mind is, um, Paul looks at the concept of milk, and that's not necessarily a good thing, right? It's not a bad thing, but it's what immature believers use, right? They can't handle the meat of the Bible. They have to be given the milk of the gospel before they can progress to the meat. In the Book of Hebrews, which I don't think was written by Paul, and in other places, Peter uses milk as a way to talk about nourishment, right? We think of the land flowing with milk and honey. Milk was not seen as some sort of substandard food that was only for babies. It was seen as, like, the richest, best thing that you could eat. We all have a linguistic environment that we grow up in. We all have a shared vernacular. You know, if I say something like, "You can't get there from here," everyone knows what that means. Obviously, you can get there from here, but you have to take this circuitous route. We know what that means. I think if we went around the room, we probably would find that there is this shared language. And then if we took individual families, we'd find that even within those families, there's further narrowing down of sort of like inside jokes and words that are used in ways that are not necessarily the same as others So when we read James, or when we read the letters of Peter or the letters of John, we should default to thinking more along the lines of comparing them to the words of Christ in the Gospel, first and foremost, and then to the Old Testament before we start to think about them necessarily comparing them to Ja-- or to Paul or to other kind of first century Hellenistic literature. That's not, of course, to say that Paul and James contradict. I'm sure that we went through a long explanation with much detail when you got to James chapter two, which is, of course, the most famous example. Paul uses the word justification or justify in a legal sense to make or to declare someone to be righteous. It's the verdict that the judge delivers, and it communicates the status. It actually performs what it says. When the judge says, "I find you not guilty," it changes your status from being potentially guilty to being cleared of all charges. Paul uses it slightly differently. He's not using it in the sense of to make someone righteous or to declare them righteous. He's using it to say they've been shown to be righteous. They've been validated. They've been vindicated. And if we get that mixed up, that's the source of all sorts of confusion. So when we come to this passage, and we'll get there, I promise, when we come to this passage, we have to understand some of the metaphors and the language that's being used draws from an existing body of shared cultural language that is foreign to us and is in some ways foreign to the rest of the New Testament, apart from what we see in the Gospels And it's important to remember, and this is why it's so key to land, that the audience of this letter is the persecuted, poor Jewish Christians who probably had a fairly comfortable life, relatively speaking, living in Jerusalem. These are city folks. These are people that live in Jerusalem or farm into the fields immediately around Jerusalem. They were established. They owned land. They probably had family that they had to leave, and now they're scattered out into the country with nothing. They're sent out into the world with no jobs, no family connections, no social welfare. Because they've left the Jewish faith, at least from the perspective of the Jews, they can't even go to their Jewish brothers and sisters and rely on the hospitality that's required in the law of Moses This is so important when we think about how James opens the letter and delivers what I think is his thesis statement. "Count it all joy, my brothers, when you face trials of every kind." Trials like not knowing where the next meal is gonna come from, not knowing where the next roof over your head is, not being sure you can feed your children. We all face real trials and tribulations in our life. Some of them are related to our faith, and some is just the fallen human condition in the fallen world we live in. But we're talking here about a totally different category of, uh, trial and persecution than most of us hopefully will ever experience That brings us to our actual passage now. James opens up this section with a linguistic marker that signifies this is a change in topic. He says, "Come now," or another way to translate it might be, "Now listen. Listen up." When my son is doing something that, uh, I need him to stop or I need to give him instructions, I hold him by his shoulders and I say, "Look at my eyes. I want your eyes right here. Look at my eyes." That's what Paul is doing. He's stopping and he's interrupting the flow of language. This shows us this is a new topic and a new audience. James is not speaking to rich Christians in his audience. First, 'cause there likely weren't any rich Christians directly in his audience. Remember, these are the, the poor Christians scattered out into the Judean countryside, into Samaria He's using a technique that's really common in the prophets. It's common in Jesus, where he's addressing the people who are not really listening as a way to establish that they will be judged, to hold them accountable, but also to comfort those who are hearing the message. This is a form of prophetic address. We see this in Amos, where he's chastising the Jewish leaders. Uh, in Malachi and Micah, this happens. Malachi is primarily, at least initially, is primarily, uh, a book that is railing against the rich leaders in Jerusalem who had oppressed their own brothers and sisters. The chances that those Jewish cr- uh, Jewish leaders were reading his prophecy or hearing his prophecy is pretty slim. So he was addressing a different group to establish the judgment that he was proclaiming on another party. Jesus does this when he says like, "Woe to you, scribes and Pharisees." There were probably scribes and Pharisees in the audience there, but he wasn't just talking to the people in front of them. He was pronouncing a judgment oracle, a judgment prophecy on all people who fit that category, and James is doing the same thing here James is not opposing wealth generally. Sometimes James is used as kind of a New Testament example to justify the idea that we should all be poor and wear shabby clothing and walk around barefoot and dirty all the time. Right? This is a key passage that's used, uh, in parts of the church that really emphasize sort of a poverty-based lifestyle. Think of like the wandering monks of the Middle Ages or the, the, um, sort of more radical exclusionists that exist even in our day. I remember when I was in college, I was really enamored with this figure named Shane Claiborne. Some of you have probably heard of him, and I remember I was so impressed because he, he didn't buy new shoes. He just cut new shoes out of duct tape and put them back together. Now, there's some, you know, there's some rugged, uh, rugged get-it-done-ness that, uh, I think us, uh, New Englanders can appreciate, but God does not call us to wear duct tape shoes, at least not universally. I'm not gonna comment on whether he calls Shane Claiborne to do that. I also don't think Shane Claiborne does that anymore. Um, some of us he may call to a lifestyle of poverty in association with a mission field or in association with a specific calling. He does not call us generally to be poor or to not gain wealth What he is opposing here is the refusal to use wealth appropriately for God's glory and the accumulation of wealth just for wealth's sake We'll see that as we unpack the language here a little bit. He establishes that he's not just talking about the earthly hoarding of wealth, as though somehow the very act of accumulating wealth was itself the problem. What he's doing is he's pronouncing an eschatological judgment on those who hoard wealth and use it to oppress others. We see here he says, "Come now, you rich, and weep and howl for the miseries that are coming upon you." Th- that word weep and howl, those are li-- those are words that are most commonly used in prophetic literature to describe the final cry of anguish. Think about the weeping and gnashing of teeth that Jesus talks about. This is the language he's using. He's talking about the final estate of those who refuse to submit their wealth to God He says, "Your riches have rotted and your garments are moth-eaten. Your gold and silver have corroded, and their corrosion will be the evidence against you and will eat your flesh like fire. You have laid up treasures in the last days." Now, remember what we said. We, we should read this not in light of some general wisdom, although it is general wisdom that if we accumulate wealth, it tends to not actually go well for us if we're not utilizing it in God-honoring ways. But we should read this in light of the most obvious connection, his big brother, Jesus, who taught his people, "Do not lay up for yourselves treasures on earth, where moth and rust destroy, where thieves break in and steal, but lay up for yourselves treasure in heaven, where neither moth nor rust destroys, where thieves do not break in and steal. For where your treasure is, there your heart will also be." To maybe land this linguistic, uh, this linguistic connection a little more, I don't know, vibrantly, I'm gonna speculate a little bit. So if you don't like it, then you can disregard it. This is not God's Word. This is a speculation. I can just imagine little Jesus, little nine-year-old Jesus, and probably little six or seven-year-old James and the rest of their siblings, and there's quite a few of them. And we have Joseph, uh, who maybe at this time was still living, although probably not. We know he was living until Jesus was later, you know, 12, he was still around, but we don't know exactly when he left the picture. But he was a carpenter, and he was not, probably not overly wealthy. Uh, they had had to pick up and move, you know, cross-country anyways. They-- We don't know exactly where they were from initially, but they went to Bethlehem, and then they returned to Nazareth. They probably didn't have a lot. There were a lot of mouths to feed and only one business. They didn't have a farm. They didn't own livestock that we know of. I can just imagine a time when little J- little James or one of his sisters was frustrated about the fact that they didn't have anything. And I could picture Mary getting down and going, "Do not store up treasures in, in, uh, in heaven or on Earth. It's all gonna waste away." The same way we might tell our children kind of a, a moral kind of story. Sometimes we have this picture, last time I was here I, I spoke on Philippians 2, we have this idea that Jesus was somehow like Superman, that he, he was just pretending to be a normal human most of the time. As it touches his humanity, as, as we think about Jesus as a human, he had a, his own human set of thinking faculties, his own human knowledge. He grew in wisdom and stature is what Luke teaches us. Well, where did he get some of this wisdom? There's a good reasonable argument to be made that some of the pr- more proverbial type sayings that we see in Christ, that they actually come from the wisdom of his mother and father. And a really good reason to believe that is James relies on the same exact, uh, sort of proverbial wisdom to l- land his point. He doesn't create his own metaphor, he goes back to, at the very least we can say he goes back to the words of Christ. That's a very safe position to take. But this is the shared linguistic context that they both grew up in And he says, "You've done this in the last days." Now, the, the phrase last days in the Bible, uh, in the New Testament generally refers to the time period from Christ's resurrection to his return. We, for a lot of reasons, think about it as kind of like that climactic end period in time. Depending on your, your persuasion, maybe this is when the Antichrist comes, or maybe this is before or after, or maybe during the time when the church is raptured. But in either case, we think of that sort of last period in time before Christ finally comes back. But the New Testament writers are really talking about the entire duration, from Christ's resurrection to his return is what they're referring to. But it does have in view this idea that we are in the last times. The, the final judgment is not necessarily strictly something that's out there in the future. We are living in the last days now, and so what we do and what we say and, and how we worship and if we worship is eschatology. It is the theology of the last times He also positions this as though this is a universal thing going on with those who hoard wealth. This is a very shocking image. Um, we have very good ways to preserve things in our modern world, right? We have ways to m- to make, uh, stainless steel that won't rust, or at least won't rust quickly. But most things in the ancient world, even most precious metals, corroded. Um, I remember when I was growing up, there was this project in my hometown. I lived in a, a little town called White Bear Lake in, in, um, Minnesota, although little is relative. It's pretty big compared to most of what we have out here. And I remember when I was maybe 12 or 13 years old, they had this big building project to build this brand-new, beautiful lakeside pavilion in the center of town, and it w- just gleamed in the sun. It was so gorgeous, and it was made of copper, and everybody loved it, and two years later, it was bright green. I think it's still bright green. I think they figured out it wasn't worth repairing, so they, they just, they just make sure it doesn't keep getting worse, and at some point, I'm sure they either have or will tear it down. But the one metal in the ancient world that didn't do this was gold. It's part of why gold is such a durable measurement of wealth is because it doesn't wear out. It doesn't corrode. It's very soft. It's very easy to damage it, which is why we don't build statues out of it, or we don't build, uh, buildings out of it usually, but it didn't corrode. So when James says here, "Not only your silver, which tarnishes and corrodes, but your silver and gold have corroded." Not are corroding, but have corroded. The rich hearer of this is probably, you know, sitting around like Scrooge McDuck with a pile of gold coins thinking, "Ah, it looks pretty good to me." And what James is saying is, "No, no, no. No, it's corroded. It's eating away at your heart. It's lost its value because you refuse to use it, and so it sits in a pile doing nothing for no one, except serving to further your own condemnation." This is such a crazy, shocking situation that the insanity of not using your wealth, period, the insanity of sitting on your wealth in the ancient world is going to serve as a form of evidence justifying the condemnation of these wicked fools And further, the corrosion of this wealth is an indication of the corrosion of their very souls. There's something about money. I was-- When I was here a couple times before, I preached one of the wealth passages out of Ecclesiastes, and there's something about money that has a unique way of really, really wrecking us. Either we don't have it and we want it, or we have it and we don't wanna lose it, or we have it and we don't spend it wisely. It seems like there's an infinite number of ways to screw it up. And we landed last time that the gospel is good news because with the nearly infinite ways of screwing it up, we're going to screw it up. But the one way that he talks about screwing it up here is hoarding it and sitting on it and not using it Moving on into verses four and five, James moves us now to a more sort of temporal register. He starts out by talking about what wealth is and what it's doing and how it will ultimately affect the entire life and eternity of those in his targeted audience, those he's proclaiming this prophetic, uh, judgment against. But in verse four, he moves back to the behaviors that are being, uh, being engaged in to show the state of these people's souls. He says, "Behold, the wages of the laborers you, who mowed your fields, which you kept back by fraud, are crying out against you, and the cries of the harvesters have reached the ears of the Lord of Hosts. You have lived on the earth in luxury and in self-indulgence. You have fattened your hearts in a day of slaughter." James here points at the, at the behaviors that show this hoarding behavior, and he does it for a number of reasons. One, he needs to call out sin. That's part of the role of a Christian, and especially a leader or a minister in the church, is, um, to not only call out sin in the body of, of Christ, but in a, I think a very particular way, and there's all sorts of, uh, all sorts of theological controversies flying on around about Christian nationalism and other associated things. Some of it is just the spirit of the age. Um, post-COVID, there's a, a real strong sense that our government has failed us and we need to replace it with something else. But there is a, a true way, and I, I think some of those things are a little misguided, but there's a true way that the church, particularly her leaders, should be speaking to the culture around us, and yes, even to the government, to proclaim the truth of God into a wicked and godless culture. This might take the form o- of a m- minister who goes to a town hall meeting to speak out against a gambling association that's going to be forming, or a, an elder in the church or a deacon in the church who goes to speak to, uh, to the city hall or to the state legislature about the wickedness of abortion and about what we see it does to women's lives when they are fooled into thinking that this is the right thing for them. Again, the church is not the state, and the state is not the church, and we should be very careful not to cross those lines for all sorts of reasons. But we as a culture, as a Christian culture, in the United States particularly, have lost sight of our responsibility to speak truth in all circumstances to those in power So James is doing that, of course. But even more so, this is a way that he establishes for his direct audience, for the Jewish poor Christians who have been scattered in this diaspora, in this dispersion. He looks at them in a sense and says, "I see you. I see what's happening to you." And as God's representative, as his chosen voice for this message, as his inspired author, God sees you too This goes back again, the first two chapters of James serve as kind of a thesis statement and table of contents for the whole book. We get an idea of what may have been happening, the actual, uh, acts that were being engaged in, in, in chapter two verse six, he says, "You have insulted the poor. Is it not the rich who are exploiting you? Are they not the ones who are dragging you into court? Are they not the ones who are slandering the noble name of him to whom you belong?" James has in mind here a form of predatory land purchasing, where the rich were sort of sweeping up property. They were sweeping it up, and then they were charging probably exorbitant prices to those who would lease the land to try to eke out a living. Does that sound at all like any of our current context, right? When's the last time any of us have tried to buy a house and found anything reasonable? Well, a large part of that is that there are big companies that are scooping up all the land and buying all the, the developments. Now, I'm not commenting on those particular situations. I don't know those people. I don't know their hearts, and some of those things actually are doing good things for the community. But we're familiar with this idea of someone who will purchase a resource, who will then jack the price up in order to turn a profit on it. I'm not opposed to turning a profit. Y- y- yeah, it takes money to run a business, and you have to, you have to recuperate those funds if your business is going to survive. But there's a, there's a way that that can be done that is a predatory act These rich landowners were getting fat on those that they were victimizing In our, in our modern world, we tend to think of someone who is overweight as unhealthy, for good reason, right? Too much weight, and I say that with someone with a little too much padding around the middle, so no, no judgment on this, but too much weight is not healthy, right? We hear that from our doctors, that there's a healthy weight range and there's an unhealthy weight range. In the ancient world, obesity was not the concern, right? Malnutrition was the concern. And so when you see, uh, a king in the Old Testament who's, who's noted to be fat, that's not always negative. Sometimes it is, but he's noted to be fat or he's noted to be large. Even the word for glory, I'm sure you've heard this before, the word for glory in the Old Testament has to do with being heavy. So this idea of weightiness or, um, being able to eat enough to actually gain weight instead of being thin was seen as a good thing, but not when you use it as a way to victimize other people. A person who gathers wealth honestly and enjoys it, that's, that's Proverbs right there. That's the Book of Ecclesiastes in its sort of positive sense, is that we, when we accumulate wealth and we use it for God's glory, it's perfectly okay for us to also use it for our enjoyment. God wants us to enjoy the fruit of our labor. But when we accumulate wealth and use it as a way to gain power over someone and to abuse them, that is what James is railing against here And ultimately, with the audience that James is writing to, this is a form of murder. This is why he says, "You have fattened your hearts in the day of slaughter." Because a person who can't feed their family in the Old Testament or in the New Testament era was likely to see them die. There are not a ton of people in modern America that are starving to death on the streets. It's not to say it doesn't happen. It's not to say that there's not things like food insecurity or malnutrition, but there are, there are plenty of places people can go to get their basic food needs met. It was not like that-- It's not like that in most of the world now, and it certainly was not like that in the ancient world. And so a, a landowner who again refuses, we're talking about the Jewish landowners, refuses to obey the Jewish law to leave some leftovers for the poor, and instead gleans all the way to the corner so that they can turn a little bit of extra pro-profit, is not only sinning against the Old Testament law, but is committing murder in the strictest sense by refusing to preserve the life of these poor, uh, Christians who are destitute And again, James is encouraging his readers here that the Lord has not ignored their plight. We can think back to the Book of Habakkuk, where Habakkuk basically lodges a lawsuit against God, saying, "You are not paying attention. You're not doing your thing. You're not being faithful to your covenant." And God says, "Let me show you how faithful to my covenant I am. The Chaldeans are on the way." And Habakkuk is like, "Whoa, wait a second here. That's not what I had in mind." God sees the oppression of the poor. He knows when His people are targeted. He knows when children are abused or when widows are ignored. He knows when the government does something to shut down a church, or when the medical institution refuses to acknowledge your personal rights. He sees those things, and He's not ignorant, and He's not static. He's not sleeping on those things. The purpose here is to comfort the oppressed by showing that God is not ignorant of what has happened to them. Just two quick Old Testament examples that use similar language. In Genesis 4, we read of Cain and his murder of Abel, and in verse eight it says, "Cain spoke to Abel his brother, and when they were in the field, Cain rose up against his brother Abel and killed him. Then the Lord said to Cain, 'Where is Abel your brother?' He said, 'I don't know. Am I my brother's keeper?' And the Lord said, 'What have you done? The voice of your brother's blood is crying out to me from the ground.'" Numbers, uh, 35 verses 30 says, "If anyone kills a person, the murderer shall be put to death on the evidence of witnesses, but no person shall be put to death on the testimony of one witness. Moreover, you shall accept no ransom for the life of a murderer who is guilty of death, but he shall be put to death. And you shall accept no ransom from him who has fled to the city of refuge, that he may return to dwell in the land before the death of the high priest. You shall not pollute the land in which you live, for blood pollutes the land, and no atonement can be made for the land except for the blood that is shed in it, except by the blood of the one who shed it." There's a rich history in the Old Testament of language of inanimate things, land, blood, wealth, other kinds of things that give testimony to God in some way, and specifically of these inanimate, uh, impersonal things testifying to the sin of the people that dwell around them. Even Christ says, "If these people do not worship me, the rocks will cry out." Now, the rocks are not literally crying out, although it certainly would be within God's power to make the rocks sing. But Christ is not saying in that passage that the rocks are going to form mouths and begin singing Hosanna or whatever song they might have been doing. What he's saying is that the very rocks themselves give testimony to the glory and goodness of God. So even if the people around here fail to do so, the entire rest of creation is doing so, and that is what James is saying here. My dear brothers and sisters scattered in the dispersion who have nothing, and in society's eyes are nothing, some of you are facing persecution. Some of you will be killed for your faith, but God sees because the wealth that is being accumulated on the breaking of your own backs is crying out. The corrosion of that gold serves as evidence for the condemnation of those who are harming you We often want justice in the moment. I think we always want justice in the moment, don't we? I think it's a really hard discipline to say, "That person wronged me, but I'm okay letting God sort it out." That is a hard pill to swallow, but it is often the pill that we have to take. It's the medicine that God uses to further our justification, our j- our, uh, excuse me, our sanctification Paul says, you know, "Do not take vengeance. Let the Lord do that." We can trust, and this is where the comfort of this passage comes for us, brothers and sisters, we can trust that when we are wronged, that when someone has done something to us that is a violation of God's law, that that sin will be punished. Now, when we're dealing with other Christians, that sin has already been punished, and so it is not, it is not appropriate for us to hold onto that and to take vengeance. That's what the parable of the unmerciful servant is all about If I as a Christian refuse to forgive my brother and sister when they've wronged me, it's me saying that I'm a better judge of their sin and I'm a better executioner than the Lord is when he punished that sin on the cross. But that sin was not atoned for when we're talking about unbelievers. When we're talking about those who will ultimately end their earthly life and find themselves waking up in flames, that sin has not been atoned for, and so God will have his justice, and we will have our justice. We won't turn there, but in Revelation, we're familiar with the passage, I think it's chapter six, where the martyred saints are under the throne and they say, "How long, O Lord?" Well, God doesn't answer their question, but he gives them new clothes. When Job cries out and he's, he's saying, "I don't understand why this is happening. Why are you targeting me, God? Why, why are you a hunter with your arrows in my liver?" God doesn't tell him why, but he says, essentially, "I'm God and you're just going to have to trust me that this is right." We see a very similar, uh, kind of situation here when we think about when, uh, when Abraham, uh, when God tells Abraham what he's about to do to Sodom and Gomorrah, and then Abraham negotiates, apparently negotiates with God, uh, trying to secure the salvation of the city for the sake of the righteous. And we read starting in verse 20 of chapter 18, he says, "The Lord said to, to Abraham," he says, " 'Because the outcry against Sodom and Gomorrah is great and their sin is very grave, I will go down to see whether they have done altogether according to the outcry that has come to me. If not, I will know.' " God is always seeing and investigating the sin of people We're, we're teaching my son, August, the children's catechism, which is a, a great resource. Um, and one of the questions is, "Can you see God?" And the answer is, "No, but he always sees me." Now that may feel at first to some people like a little bit of a heavy-handed answer, but knowing that God sees us is not just there to correct our sin. It should do that, right? Even the secret sins we commit in the dark when, when we're not being watched by anyone else, even, even those God sees. But do you know what else He sees? He sees your pain. He sees your suffering. He sees your victories even when no one else is celebrating them. He sees your progress. He sees you, and that should be a great source of comfort Now this passage, especially verse six, can be a little bit hard to apply because although we're the targeted audience, we're not the target of the judgment oracle. So I think what we have to do, we have to, we have to think about this in light of the way that God talks about the judgment of unbelievers in other places in the scripture, and how that helps us to understand kind of what our, what our status is. If you'll take your Bibles and open to Matthew chapter 25, I think the, um, the account here of the goat and sheep judgment, uh, is instructive for us Starting in verse 31, it says, "When the Son of Man comes in his glory and the angels with him, he will sit on his glorious throne. Before him will be gathered all nations, and he will separate people one from another as a shepherd separates the sheep from the goats. And he will place the sheep on his right, but the goats on the left. Then the King will say to those on his right, 'Come you who are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world. For I was hungry and you gave me food, I was thirsty and you gave me drink, I was a stranger and you welcomed me, I was naked and you clothed me, I was sick and you visited me, I was in prison and you came to me.' Then the righteous will answer him saying, 'Lord, when did we see you hungry and feed you or thirsty and give you a drink? When did we see you a stranger and welcome you, or naked and clothe you? And when did we see you sick or in prison and visit you?' And the King answered them, 'Truly I say to you, as you did it to one of the least of these my brothers, you did it to me.' Then he will say to those on the left, 'Depart from me for you for, uh, depart from me, you cursed, into the eternal fire prepared for the devil and his angels. For I was hungry and you gave me no food, I was thirsty and you gave me no drink, I was a stranger and you did not welcome me, I was naked and you did not clothe me, I was sick and in prison and you did not visit me.' Then they also, uh, they also will say, answer saying, 'Lord, when did we see you hungry or thirsty or a stranger or naked or sick or in prison, and not minister to you?' Then he will answer them saying, 'Truly I say to you, as you did not do it to one of the least of these, you did not do it to me.' And these will go away into eternal punishment, but the righteous into eternal life." Now, this passage is sometimes understood as a general command to feed the poor or the sick, or to visit those in prisons, or any of the f- the sort of mercy ministry things that, that, um, are mentioned here. And those are all things that Christians should do, right? We should be engaged in, um, in mercy ministry to the poor, to those who are destitute. We should be mindful and thoughtful of those who have needs around us. What this passage is teaching, though, is not a general command to feed all people, but a specific command to care for your brothers and sisters in Christ when they have a need He doesn't say to the righteous, "You did these to everyone." He says, "Whatever you did to the least of these, my brothers, you did it to me." All of the things that are listed here, the, the six mercy ministries that are listed by Christ here, are things that persecuted Christians were suffering at the time, persecuted Jew- Jewish Christians, and that would be common experiences for, for Jewish Christians and for all persecuted Christians. Right? They're hungry. They don't have food. Our diaspora Jewish Christians don't have land to farm, and even if they're able to scrape together enough funding to lease out a farm, they're being, uh, they're being totally overwhelmed by the cost of that. The sort of homeowners association dues of these pyramid schemes that were going on in the first century, they were so exorbitant that it wasn't even subs- subsistence farming. Christians were being thrown in, uh, in prison. They didn't have enough money to replace their clothes when it wore out. They couldn't have access to clean water. We take clean water as such a, such a basic thing, and it's so easy. You just turn on the tap, or you just go to the store and you buy a bottle of $7 water. It wasn't like this in the first century. If you didn't have a well, you didn't have water, unless you had someone who cared enough to share this precious resource with you. And so what Christ is saying to, to his people, both in the immediate audience on the Sermon on the Mount, uh, and in this, the Olivet Discourse here, what he's saying to his people is when someone in the body of Christ does not have what they need, the body of Christ should step up and make sure that that is the case, that they take care of that person. And likewise, he's saying to those who are not a part of the body of Christ, "Depart from me, I never knew you." Now, the intro to this, why it sometimes is called a parable, is the sheep and the goats. We sometimes go way too far into the arena of comparing the behavior of sheeps with the behavior of the people here, right? Sheep are nice, they're affable, they listen to you. In reality, from what I understand, sheep are pretty dumb and can be very stubborn, right? And then we, we read and we go, "Goats are stubborn, they're rebellious, they're not really good for anything." Well, there's a reason people have goats on farms. They, they can be stubborn, right? They can be destructive, but they also serve a purpose. So the point here is not that sheep are good and goats are bad. The point is that sheep are not goats and goats are not sheep. And, uh, another point that comes with this is sheep don't become goats by behaving like goats, and goats don't become sheep by acting like sheep. I have some friends that will tell you they have very affectionate, friendly, lovable goats, right? I'd, I would... If I could get my kids one of those little pygmy goats that everybody loves, I would do that, 'cause they can be very kind, very sweet, and they're very smart. But they're not sheep. And if you read this passage carefully, this fact that those who are taken to the right are, are in fact taken to the right is not because they fed the poor. It's not because they ministered to Christ by feeding the least of these. They did those things because they were part of the kingdom The King says to those on His right, "Come, you who are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world." The sheep on the right were always going to be the sheep on the right. They were predestined according to the counsel of God's will before all time to live and walk in good works. That's just Ephesians 2 there. That's also just James 2 there. You have faith, I will show you my faith by my works. This is evidence language, loved ones Likewise, the ones who are told to depart into eternal darkness were also predestined not to inherit this kingdom. No kingdom was prepared for them before the foundation of the world. They have no inheritance. They have nothing. They will end up in the state that they are trying to impose on these poor Jewish Christians. They will end up in the state that they may be trying to impose on some of us in this room And for the final verse here in, in chapter five, in verse six here, there's a lot of discussion and debate in the commentaries about who the identity of this righteous one is. It says, "You've condemned and murdered the righteous person, he does not resist you." Now, some commentators will take the fact that this is the singular righteous person, that he has been murdered and h- was condemned, and will take this as a reference to Christ. And that would, would make good sense, right? The Jewish, the wealthy Jewish landowners, the wealthy Jews in Jerusalem who per- who persecuted and cast out, um, the Christians, they were in the same group of people who condemned and murdered Jesus And at least at the time of writing this, and in many ways in our own day, God is not necessarily resisting them. He's allowing them to store up judgment for the coming day of wrath There are others who will take this as sort of the hypothetical singular, right? The righteous one or the righteous person is this, uh, representative hypothetical person that represents all of the persecuted Christians. And so it's more like saying, um, to the, the wealthy landowners who are persecuting Christians, "You have condemned and murdered the Christians, the righteous people, and we do not resist you." Now, at the end of the day, it's, it's always good to have good, sober, well-intentioned, text-based debates about what the Bible means. We can and we should try to convince others, uh, when we think they're wrong about what the scripture means. So that's not what I'm saying here. But in many ways, which of those two perspectives it actually is doesn't change the interpretation of this passage. Like we read in Matthew 25, like we read in Acts 9 when Christ comes and confronts Saul, what you do to God's people, you are doing to Christ himself. What you do to the body, you have done to the head. It's a little bit weird to say that when I stub my toe, I injure my head, but that's true, right? I don't injure my toe as though it's some separate piece. It's not like I'm a Lego man where I can just swap out a hand that gets cracked and put it back on. When I injure my toe, I injure myself. My whole body is injured even though it's specific to a part of my body. When you-- when someone persecutes you, when they, uh, try to extort your wealth, your funds, when they try to harm your body, when they try to take away your children, all things that are happening not just out there in the world, but in our country, even in our own region. When they try to tell you that because you don't wanna play a basketball game, that you can't play sports at all. When a city taxes a portion of a church's property because they don't think it's being used for religious purposes, they are doing that to Jesus Christ himself, and God will not be mocked This should call us both to faithfulness and to encouragement How people treat Christ or how people treat Christ's people, including how we trust, tr- uh, treat Christ's people, shows us what we think about Christ. The people who take care of the church do so because they love God, and they do it out of a regenerated heart that already loves God. And the people who hate the church do it because they hate Christ, and they do it out of their wickedness and out of their wicked heart This brings us back again to the thesis statement of James. "Count it all joy, my brothers, when you meet trials of various kinds, for you know that the testing of your faith produces steadfastness. And let steadfastness have its full effect, that you may be perfect and complete, lacking in nothing." And then he says later in that, uh, first chapter in verse nine, "Let the lowly brother boast in his exaltation, and the rich in his humiliation, because like the flower of the grass, he will pass away. For the sun rises with its scorching heat and withers the grass; its flower fails, and its beauty perishes. So also will the rich man fade away in the midst of his pursuits. Blessed is the man who remains steadfast under trial, for when he has stood the test he will receive the crown of life, which God has promised to those who love him." Now, you're all coming up to the end of James here. Um, we probably have two, two more sermons, I would guess, and the rest of this chapter is reinforcing this. It's unpacking for the immediate audience and therefore for us, it's unpacking that although the rich have their punishment coming to them, that likewise our consolation, our comfort from Christ is also coming to us. He closes the whole letter out, he returns to his thesis statement to say, "I'm not going to pretend that the trials you're going through are joyful, but you can count it all joy." You can reckon it, you can impute it as joy, my brothers and sisters. You can put it in the joy column instead of the t- the pain column, right? We had discussion about the beautiful word imputation in the announcements and scripture reading in the beginning here Imputation is a, is an accounting term. And when we count it all joy, we're taking what should be a red line in the, in the loss ledger, right? We're taking what should be an expense, and we're able to move it to the profit. We're able to move it to the positive side, not because it didn't hurt and not because we wanted it to happen, but because our God is good enough to not rob us of the chance to be sanctified When we are oppressed and opposed, those who are oppressing and oppose us mean it for evil, just like Joseph's brothers, uh, and Pharaoh, and all sorts of wicked men in, in the Old Testament and in our own world. Pilate, Herod, you mean, you name it in the Bible, this applies. They meant their wicked acts for wicked things, but God, rich in mercy, works all things for the good of those who love Him and are called according to His purpose. And what is that purpose? That we might be transformed into the image of Christ so that Christ may be glorified and He may be the firstborn among many brothers. When we face trials and suffering of every kind, it leads us to our sanctification and to our ultimate glorification. We do not earn those things. We don't sanctify ourselves any more than we justify ourselves, or that any more than we will glorify ourselves or will raise ourselves from the dead. That is all God's work from start to finish. But God does use these things that He brings us through as a way to bring about that work It's like he bends us over the hammer, over the anvil of trials, and he hammers us until we become a sharp sword in the hand of, in his hand. Or he polishes us with a rough cloth until we become a smooth, beautiful gem, right? Think of any number of refining things that need to be done. It always involves, if the thing was, uh, was a person, it always involves something that would hurt a little bit. It always involves a little bit of damage to wear away the impurities. Our sanctification and our glorification is no different than that. He uses adversity. He uses the wicked actions and intentions of, of evil men and women. He uses those things to glorify us. So although we should never, uh, we should never seek those things, right? You don't have to go and make yourself the soft target to the wicked people. It's okay to keep your head down. There's nothing wrong with that. The Jewish Christians were probably doing their best to keep their heads down most of the time, and that's fine. There's not any words in scripture about being a coward if you don't, if you don't put a target on your back. But your target is gonna get there eventually, and that's not a bad thing. We can welcome that. We can count it as joy because of who God is and what he's done. The supreme act of suffering, the supreme act of, of evil happened to the only innocent person there ever was, and it happened to him for us.  this episode is available below.

Send us Fan MailIn this episode of Neo News, Ben and Eli break down a troubling story in vaccine policy: an unsolicited $1.6 million CDC grant funding a Danish research group's trial in Guinea-Bissau, one designed to withhold or delay the hepatitis B birth dose from thousands of newborns in a country where the disease is highly endemic. They trace the ethical parallels to Tuskegee, the funding irregularities, and the pushback from the Africa CDC that halted the study. They also cover the clinical stakes clinicians face daily, including age-dependent chronicity and the real risks of a "safe" two-month delay. A candid, unfiltered conversation about advocating for evidence-based care when the evidence itself becomes politicized.Support the showAs always, feel free to send us questions, comments, or suggestions to our email: nicupodcast@gmail.com. You can also contact the show through Instagram or Twitter, @nicupodcast. Or contact Ben and Daphna directly via their Twitter profiles: @drnicu and @doctordaphnamd. The papers discussed in today's episode are listed and timestamped on the webpage linked below.Enjoy!

In part two of this series, Drs. Shuvro Roy, Jiwon Oh, and Amit Bar-Or discuss the results of the FENhance 1 and 2 trials looking at fenebrutinib in relapsing  MS.  For more information, please read about the abstract that was presented at the 2026 AAN Annual Meeting.  Read more about the Fenebrutinib Trial. 

"MK Confidential" picks up with the phone call that changes everything. On April Fools' Day, 1982,  a Harvard law professor takes a call from a high society man convicted of trying to murder his wife — twice. He thinks it's a prank. He nearly hangs up. Over the next three years, Alan Dershowitz and eighteen law students will take the most famous conviction in America and turn it inside out.  In this episode, Megyn Kelly sits down with Dershowitz himself to hear how he engineered one of the most stunning reversals in American legal history. His team digs into the prosecution's prime evidence, and finds support for an entirely different conclusion.  Notes from the family's lawyer. The needle encrusted with insulin. A laboratory that reported false positives. And Truman Capote's claim that Sunny had been injecting herself for years — a story the jury who convicted Claus never heard.  Megyn presses Dershowitz on the hardest question of all: if you can frame a guilty man, what does a frame-up actually prove? In April 1984, the Rhode Island Supreme Court gives its answer, but what does it mean for the Great Dane's future? This is Episode 3 of the Claus von Bülow story. Home Title Lock: Go to https://hometitlelock.com/megyn and use promo code MEGYN to get a FREE title history report and a FREE TRIAL of their Triple Lock Protection. Follow The Megyn Kelly Show on all social platforms: YouTube: https://www.youtube.com/MegynKelly Twitter: https://Twitter.com/MegynKellyShow Instagram: https://Instagram.com/MegynKellyShow Facebook: https://Facebook.com/MegynKellyShow 
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 https://www.devilmaycaremedia.com/megynkellyshow Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

Go to https://joniandfriends.org/volunteer/ to see how you can serve today! --------Thank you for listening! Your support of Joni and Friends helps make this show possible. Joni and Friends envisions a world where every person with a disability finds hope, dignity, and their place in the body of Christ. Become part of the global movement today at www.joniandfriends.org. Find more encouragement on Instagram, TikTok, Facebook, and YouTube.

In part two of this series, Dr. Shuvro Roy talks with Drs. Jiwon Oh and Amit Bar-Or about the latest developments in BTK inhibitors for MS, including safety signals, trial results, and future directions.  For more information, please read about the abstract that was presented at the 2026 AAN Annual Meeting.  Read more about the Fenebrutinib Trial.  Disclosures can be found at Neurology.org. 

Send us Fan MailIn this prospective study, Adrianne and Nim dig into an area with almost no normative pediatric data: right ventricular diastolic function. Comparing 57 infants with RV pressure overload after intervention for pulmonic stenosis or tetralogy of Fallot to 134 healthy controls, the authors found a consistent pattern, reduced beat-to-beat variability, a higher atrial contribution to filling, and an E/A ratio inversion that was nearly universal in the CHD group versus about half of controls. It's one of the first real attempts to define what a right-sided diastolic pattern actually looks like in this population. But without a comparison against cardiac catheterization, the hosts agree the findings are hypothesis-generating at best, a starting point for a multi-parametric approach, not a reason to skip an invasive workup.----Echocardiographic Markers of Right Ventricle Diastolic Dysfunction in Neonates and Infants with Congenital Heart Disease. Cantinotti M, Capponi G, Scalese M, Palladino E, Giordano R, Franchi E, Viacava C, Corana G, Marchese P, Pizzuto A, Assanta N, Santoro G. J Clin Med. 2025 Dec 23;15(1):98. doi: 10.3390/jcm15010098. PMID: 41517351 Free PMC article.Support the showAs always, feel free to send us questions, comments, or suggestions to our email: nicupodcast@gmail.com. You can also contact the show through Instagram or Twitter, @nicupodcast. Or contact Ben and Daphna directly via their Twitter profiles: @drnicu and @doctordaphnamd. The papers discussed in today's episode are listed and timestamped on the webpage linked below.Enjoy!

In part one of this series, Drs. Shuvro Roy, Jiwon Oh, and Amit Bar-Or discuss the results of the fenebrutinib trial and highlight the key takeaways that healthcare providers should be aware of.   For more information, please read about the abstract that was presented at the 2026 AAN Annual Meeting.  Read more about the Fenebrutinib Trial. 

2nd Samuel Series  Message: 18 Episode: 3 of 3 Broadcast: July 30, 2026 Key Verses: 2nd Samuel 15:24-16:14 In this episode of Walk in Truth, Pastor Michael Lantz teaches through 2 Samuel 15:24–16:14 in a message titled "Persevering Through Trials." As David continues fleeing from Absalom, he faces painful losses, uncertain circumstances, and personal attacks, yet repeatedly chooses to trust the Lord rather than take matters into his own hands. Through David's interactions with Zadok, Hushai, Ziba, and Shimei, this passage reveals the importance of humility, discernment, and unwavering faith in the midst of adversity. Pastor Michael unpacks these powerful truths to encourage you to persevere through life's trials with confidence in God's sovereign plan, knowing that He is at work even in the most difficult seasons. This encouraging teaching will help equip you to walk through life as a Christian with endurance and hope, faithfully applying God's truth to your everyday challenges and trusting Him every step of the way. Welcome to Walk in Truth! These are the Bible teachings of Pastor Michael Lantz. Equipping you to reach out with God's truth to all people. And how to apply that truth to today's issues, trends, and culture.  Leave your question or comment contact@walkintruth.com  

Living Truth Christian Fellowship Podcast

A new farming practice should earn a producer's confidence before it is trusted with an entire field. Oklahoma State University Extension specialists Brian Arnall, Ph.D., and Josh Lofton, Ph.D., explain how small-plot research becomes practical agronomic guidance for Oklahoma producers. They discuss replication, field variability, statistical confidence, and the steps researchers take before recommending changes involving nitrogen, plant population, varieties, or other crop-management decisions. They also explain why on-farm cooperators and producer-run trials are critical for testing whether research results hold up under commercial conditions. Key takeaways: Small plots help researchers isolate treatment effects by reducing differences in soil, rainfall, pests and field management. A large field demonstration may look convincing, but without replication it can be difficult to separate a treatment response from normal field variability. Results should usually be repeated across multiple years, locations, soil types and weather conditions before becoming a broad recommendation. Researchers may require greater confidence when a recommendation would significantly change established practices or put a producer's return on investment at risk. Producers can manage adoption risk by testing a new practice on a few strips or limited acres before applying it across the operation. Detailed Timestamped Rundown: 00:00–02:13 — Episode introduction and research question Dave Deken introduces the discussion of “big science on small acres” and previews how small-plot trials become real-world recommendations. Brian Arnall and Josh Lofton are introduced along with their OSU Extension roles.02:16–05:09 — Why researchers use small plots Arnall explains that an entire trial may fit within roughly a quarter acre. The smaller area allows researchers to keep treatments on similar soil and under comparable rainfall, pest pressure and environmental conditions. Small plots also make it possible to test many treatments with several replications.05:09–08:19 — Matching plot size to field variability Lofton explains that researchers must decide whether to minimize variability with smaller plots or include more variability within longer plots. Forage research may require longer plots, while detailed plant-physiology questions may be studied in one-foot-by-one-foot microplots.08:21–10:14 — Demonstrations versus replicated science Large demonstrations can show whether a practice appears workable across several acres, but they may not provide strong scientific evidence without replication. Researchers are cautious about using a producer's land for an idea that may reduce yield or profitability.10:14–13:26 — Testing across years and environments A practice that works repeatedly near Stillwater may respond differently in western Oklahoma's sandy soils or the wetter, heavier soils of northeastern Oklahoma. Researchers distinguish between an observation, a tentative practice to try and a formal recommendation.13:26–16:19 — Blocking, variety trials and experimental tradeoffs Lofton describes how treatments are grouped into blocks so each treatment experiences a comparable environment. Trials containing too many varieties can stretch across changing soils and conditions, so researchers may divide varieties into separate maturity groups.16:19–19:15 — Statistical error and recommendation risk The group discusses the possibility of concluding that a treatment works when it does not, or concluding that it does not work when it actually does. Arnall emphasizes the risk of recommending a product or practice that fails to produce a dependable return.19:15–22:10 — Why confidence standards can change Lofton and Arnall discuss the difference between 90% and 95% confidence. The appropriate threshold depends on the research question, the quality of the field conditions and the consequences of being wrong. Major changes to accepted practices demand stronger evidence.22:10–24:22 — Evidence behind major management changes The speakers compare agricultural risk with the much higher certainty required in medicine and engineering. Arnall says he had approximately six years of data before becoming highly vocal about delaying some nitrogen applications.24:22–26:54 — Challenging assumptions and explaining mechanisms Researchers do not rely on statistics alone. They ask whether a result makes biological and agronomic sense, discuss it with colleagues and collect additional plant or soil measurements to explain why it occurred.26:54–29:44 — Scientific disagreement strengthens recommendations Arnall and Lofton explain that members of the research team frequently disagree about mechanisms and interpretations. Those arguments continue until the data support a consistent OSU recommendation. Repeating work with different students or projects can provide additional confirmation.29:46–32:10 — Moving research into producer fields The discussion returns to the progression from controlled plots to practical use. Some practices move into formal demonstrations, while others are tested through a few producer-applied passes or strips. Starting with a limited area gives producers a way to evaluate an unfamiliar practice without risking the whole operation.32:10–34:31 — Why farmer-hosted small plots matter Arnall emphasizes that many small plots are located on commercial farms rather than research stations. These sites provide different soils, management histories and production environments, although the plots can create extra work for the cooperating producer.34:31–35:30 — Helping producers become experimenters Lofton describes producers who begin with one research project and then start conducting their own field demonstrations. County Extension educators can help producers establish useful comparisons and interpret the results.35:30–37:20 — Building a statewide cooperator network Arnall discusses working with different groups of cooperators over time and matching projects with farms that provide the appropriate crop, soil, management system and region. This network improves the relevance of OSU agronomy research.37:20–38:22 — Closing thoughts The episode concludes with appreciation for producer cooperators and an invitation for listeners to visit Red Dirt Agronomy, submit questions and learn more about the research discussed on the program. RedDirtAgronomy.com

Remember God loves you so much he sent his Son Jesus Christ to take the punishment for your sins. You are of great value. Jesus loves you and He is just a prayer away! This episode includes AI-generated content.

Sermon Date: 07/29/2026; Pastor Bill Bryson; Scripture Passage: Proverbs 24:16Support the show

“MK Confidential” takes Claus von Bülow to trial in a case that has everything: a comatose heiress, a multimillion-dollar fortune, a loyal maid, a glamorous mistress, a mysterious black bag, and an aristocratic husband accused of trying to murder his wife twice. In February 1982, the state of Rhode Island has just begun allowing television cameras into its courtrooms, turning the trial into a national obsession. Reporters swarm Newport, viewers tune in by the hundreds of thousands, and spectators debate whether the impeccably dressed defendant is a wronged husband or a fortune hunter who finally went too far. Claus pleads not guilty, refuses to testify and watches silently as his wife Sunny's stepchildren accuse him of trying to murder their mother. Megyn Kelly traces the prosecution's explosive case: the maid who found insulin and syringes in Claus's closet, doctors who believe Sunny was secretly injected, and a financial motive worth roughly fourteen million dollars. The defense insists there was no crime, that Sunny's drinking, medications and secretive habits caused her comas, and that the evidence was gathered by a family determined to destroy Claus. After six days of deliberations, the jury reaches its verdict. But just when the case appears closed, a Harvard law professor receives a phone call that will turn the prosecution upside down. This is Episode 2 of the Claus von Bülow story. Home Title Lock: Go to https://hometitlelock.com/megyn and use promo code MEGYN to get a FREE title history report and a FREE TRIAL of their Triple Lock Protection. Follow The Megyn Kelly Show on all social platforms: YouTube: https://www.youtube.com/MegynKelly Twitter: http://Twitter.com/MegynKellyShow Instagram: http://Instagram.com/MegynKellyShow Facebook: http://Facebook.com/MegynKellyShow 
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This is a "Shortcut" episode. It’s a shortened version of this week’s more detailed full episode, which is also available on our feed. Lex Lasry AM is one of Australia’s most respected lawyers and a former Justice of the Supreme Courts of Victoria and the Northern Territory. Over nearly two decades on the bench, he presided over some of the country’s most significant murder trials. Now retired, Lex has launched a podcast, Law The Podcast, where he and Greg Barns SC unpack the legal issues behind the biggest stories making headlines. You can listen to Law The Podcast wherever you get your podcasts. ATC Plus subscribers can listen to this episode ad free here. You can watch our episodes by visiting our Youtube Channel here. Join our Facebook Group here. Do you have information regarding any of the cases discussed on this podcast? Please report it on the Crime Stoppers website or by calling 1800 333 000. Wanting to hear about certain kinds of crime? Check out our Spotify playlists for a curated list of our episodes. For Support: Lifeline on 13 11 1413 YARN on 13 92 76 (24/7 crisis support phone line for Aboriginal and Torres Strait Islander peoples)1800RESPECT: 1800 737 732Blue Knot Helpline: 1300 657 380CREDITS:Host: Meshel Laurie Guest: Lex Lasry AM Executive Producer/Editor: Matthew Tankard GET IN TOUCH:Email the show at AusTrueCrimePodcast@gmail.comFollow the show on Instagram @australiantruecrimepodcast and Facebook Got a question or comment you want played on the show? Get involved by sending us a voice message on our True Crime Hotline here.

Lex Lasry AM is one of Australia’s most respected lawyers and a former Justice of the Supreme Courts of Victoria and the Northern Territory. Over nearly two decades on the bench, he presided over some of the country’s most significant murder trials. Now retired, Lex has launched a podcast, Law The Podcast, where he and Greg Barns SC unpack the legal issues behind the biggest stories making headlines. You can listen to Law The Podcast wherever you get your podcasts. ATC Plus subscribers can listen to this episode ad free here. You can watch our episodes by visiting our Youtube Channel here. Join our Facebook Group here. Do you have information regarding any of the cases discussed on this podcast? Please report it on the Crime Stoppers website or by calling 1800 333 000. Wanting to hear about certain kinds of crime? Check out our Spotify playlists for a curated list of our episodes. For Support: Lifeline on 13 11 1413 YARN on 13 92 76 (24/7 crisis support phone line for Aboriginal and Torres Strait Islander peoples)1800RESPECT: 1800 737 732Blue Knot Helpline: 1300 657 380CREDITS:Host: Meshel Laurie Guest: Lex Lasry AM Executive Producer/Editor: Matthew Tankard GET IN TOUCH:Email the show at AusTrueCrimePodcast@gmail.comFollow the show on Instagram @australiantruecrimepodcast and Facebook Got a question or comment you want played on the show? Get involved by sending us a voice message on our True Crime Hotline here.

Send us Fan MailIn this small prospective pilot study, Adrianne and Nim explore a domain rarely discussed on rounds, how a mother's cardiovascular function in preeclampsia shapes her newborn's circulatory transition. Using maternal echo and neonatal electrical cardiometry across 13 mother-baby dyads, the authors found an inverse relationship: the worse the mother's cardiac function, the higher the neonate's cardiac output, though vascular tone barely budged. It's a compelling hypothesis about placental strain and fetal adaptation. But Nim pushes back hard on the methodology, pairing this paper with a companion study showing electrical cardiometry consistently overestimates cardiac output in neonates, and questioning why daily echoes were performed on these babies but the results never reported.----Linking maternal and neonatal circulation in preeclampsia. Piani F, Annesi L, Degli Esposti D, Vincenzi S, De Crescenzo S, Della Gatta AN, Simonazzi G, Corvaglia L, Martini S.Am J Physiol Heart Circ Physiol. 2026 Mar 1;330(3):H708-H716. doi: 10.1152/ajpheart.00945.2025. Epub 2026 Jan 12.PMID: 41525138 Free article.Support the showAs always, feel free to send us questions, comments, or suggestions to our email: nicupodcast@gmail.com. You can also contact the show through Instagram or Twitter, @nicupodcast. Or contact Ben and Daphna directly via their Twitter profiles: @drnicu and @doctordaphnamd. The papers discussed in today's episode are listed and timestamped on the webpage linked below.Enjoy!

In this episode of the NCS Podcast Currents series, host Lauren Koffman, DO, MS, speaks with Gisele Sampaio Silva about the Currents article, "Breaking Barriers: How Brazil's RESILIENT Trials Redefined Stroke Research in Latin America." Sampaio Silva discusses how the RESILIENT trial demonstrated that mechanical thrombectomy can be delivered safely and effectively within Brazil's public health system. She explains why researchers needed to evaluate the treatment in a middle-income country with significant regional differences in hospital resources, prehospital transportation, imaging access and stroke care infrastructure. The conversation also explores the partnerships and advocacy required to conduct the multicenter trial, including support from Brazil's Ministry of Health, international researchers and industry collaborators. Silva reflects on how the trial helped pave the way for the approval of mechanical thrombectomy within Brazil's public health system, the persistent gaps in access across the country and the importance of expanding international research partnerships to improve stroke care in resource-limited settings. To read the full article, visit NCS Currents. The views expressed on the NCS Podcast are solely those of the hosts and guests and do not necessarily reflect the opinions or official positions of the Neurocritical Care Society.

Message: 18 Episode: 2 of 3 Broadcast: July 29, 2026 Key Verses: 2nd Samuel 15:24-16:14 In this episode of Walk in Truth, Pastor Michael Lantz teaches through 2 Samuel 15:24–16:14 in a message titled "Persevering Through Trials." As David continues fleeing from Absalom, he faces painful losses, uncertain circumstances, and personal attacks, yet repeatedly chooses to trust the Lord rather than take matters into his own hands. Through David's interactions with Zadok, Hushai, Ziba, and Shimei, this passage reveals the importance of humility, discernment, and unwavering faith in the midst of adversity. Pastor Michael unpacks these powerful truths to encourage you to persevere through life's trials with confidence in God's sovereign plan, knowing that He is at work even in the most difficult seasons. This encouraging teaching will help equip you to walk through life as a Christian with endurance and hope, faithfully applying God's truth to your everyday challenges and trusting Him every step of the way. Welcome to Walk in Truth! These are the Bible teachings of Pastor Michael Lantz. Equipping you to reach out with God's truth to all people. And how to apply that truth to today's issues, trends, and culture.  Leave your question or comment contact@walkintruth.com  

Comprehensive coverage of the day's news with a focus on war and peace; social, environmental and economic justice. Dr. Anthony Fauci, 2007 photo by NIAID Former Covid czar Fauci invokes 5th Amendment under hostile questioning from GOP senators; Human rights advocates fear rights violations after El Salvador mass trials under State of Emergency; Michigan Dem senate debate a week before primary shows policy differences over Gaza, pro-Israel campaign funding; Dem primaries in Georgia, Wisconsin, and beyond could shape party in November elections; Renewed flames raise threats in unprecedented wildfires in France, Spain; Stephen Colbert wins anti-censorship award from Oakland-based Before Columbus Foundation The post Former Covid czar Fauci takes the 5th under hostile Senate GOP questioning; Human rights advocates fear violations after El Salvador mass trials – July 29, 2026 appeared first on KPFA.

Welcome to the podcast of Clinton Baptist Church — a place to hear biblical teaching, encouraging messages, and Christ-centered conversations for everyday life. Our goal is to share the truth of God's Word in a way that is practical, uplifting, and rooted in faith.Whether you're part of our church family, visiting for the first time, or simply searching for hope and direction, we're glad you're here. Join us each week for sermons, special messages, and discussions designed to help you grow in your walk with Jesus and stay connected with what God is doing through our church and community.To learn more about our ministry, service times, and events, visit https://www.clintonbaptistchurch.com/

Living Truth Christian Fellowship Podcast

"MK Confidential" enters the gilded world of Claus and Sunny von Bülow, a marriage of extraordinary wealth that would become the center of one of the most sensational attempted-murder cases of the twentieth century. In December 1980, Sunny is found unconscious on the freezing marble floor of her bathroom at Clarendon Court, the family's Newport mansion. Doctors revive her, but she never regains consciousness. And the collapse is eerily familiar. Almost exactly one year earlier, over the very same Christmas holiday, Sunny had slipped into another unexplained coma in the same house. Megyn Kelly traces the troubled marriage behind the wrought-iron gates: Sunny's enormous fortune, Claus's affair with another woman, and a prenuptial agreement that would leave him with almost nothing in a divorce vs. a will that would leave him millions if she died. At the center of it is the devoted maid who finds a mysterious black bag in Claus's closet, its contents growing stranger each time, until the day it holds insulin and syringes no doctor ever prescribed. When Sunny's children begin to suspect their stepfather, they launch a secret investigation that leads to evidence they believe could prove Claus tried to murder their mother. This is Episode 1 of the Claus von Bülow story. Home Title Lock: Go to https://hometitlelock.com/megyn and use promo code MEGYN to get a FREE title history report and a FREE TRIAL of their Triple Lock Protection. Follow The Megyn Kelly Show on all social platforms: YouTube: https://www.youtube.com/MegynKelly Twitter: http://Twitter.com/MegynKellyShow Instagram: http://Instagram.com/MegynKellyShow Facebook: http://Facebook.com/MegynKellyShow 
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https://www.devilmaycaremedia.com/megynkellyshow     Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

Send us Fan MailIn this retrospective national study, Adrianne and Nim look at 25 years of congenital heart disease mortality in the US using CDC WONDER data. Infant mortality remains staggeringly high (54 per 100,000), and after years of steady decline, it has been climbing again since 2014. Disparities run throughout: higher deaths among males, non-Hispanic Black and American Indian/Alaska Native populations, and in rural, Midwestern regions, pointing more to gaps in access and resources than to disease biology. The conversation also flags a growing, under-discussed problem, an aging adult congenital population outpacing the pediatric one for the first time, with too few specialists trained to care for them.----National Trends and Disparities in Congenital Heart Disease Mortality in the United States, 1999-2024.Raja S, Albrahim MMS, Aldhafeeri BF, Omar AA, Alqadeeb BA, Alhuways MM, Bangaryd AA, Alqahtany MG, Alfaraj AB, Almughyir RS, AlRasheed ST, Alfaifi M. Pediatr Cardiol. 2026 Jan 13. doi: 10.1007/s00246-025-04156-1. Online ahead of print.PMID: 41528440Support the showAs always, feel free to send us questions, comments, or suggestions to our email: nicupodcast@gmail.com. You can also contact the show through Instagram or Twitter, @nicupodcast. Or contact Ben and Daphna directly via their Twitter profiles: @drnicu and @doctordaphnamd. The papers discussed in today's episode are listed and timestamped on the webpage linked below.Enjoy!

2nd Samuel Series  Message: 18 Episode: 1 of 3 Broadcast: July 28, 2026 Key Verses: 2nd Samuel 15:24-16:14 In this episode of Walk in Truth, Pastor Michael Lantz teaches through 2 Samuel 15:24–16:14 in a message titled "Persevering Through Trials." As David continues fleeing from Absalom, he faces painful losses, uncertain circumstances, and personal attacks, yet repeatedly chooses to trust the Lord rather than take matters into his own hands. Through David's interactions with Zadok, Hushai, Ziba, and Shimei, this passage reveals the importance of humility, discernment, and unwavering faith in the midst of adversity. Pastor Michael unpacks these powerful truths to encourage you to persevere through life's trials with confidence in God's sovereign plan, knowing that He is at work even in the most difficult seasons. This encouraging teaching will help equip you to walk through life as a Christian with endurance and hope, faithfully applying God's truth to your everyday challenges and trusting Him every step of the way. Welcome to Walk in Truth! These are the Bible teachings of Pastor Michael Lantz. Equipping you to reach out with God's truth to all people. And how to apply that truth to today's issues, trends, and culture.  Leave your question or comment contact@walkintruth.com  

Living Truth Christian Fellowship Podcast

Got feedback about this episode? Send Carolyn a textIf you love running beyond just the act of putting one foot in front of the other, this episode is for you. Peter Bromka joins me for a deep dive into the running nerd weeds as we talk about the current state of the sport, from the Boston Marathon's evolving qualifying process and Josh Kerr's mile world record, to two men breaking the two-hour marathon barrier, the future of track & field, and why the 1500m deserves its own Netflix documentary. We also talk about Peter's own journey—from running 2:19 marathons and narrowly missing an Olympic Trials qualifier, to finding his competitive fire again as a masters runner returning from injury. Expect big-picture conversations, plenty of running rabbit holes, and a whole lot of appreciation for this sport we love.SPONSOR: goodr sunglasses. Ready to upgrade your eyewear to something functional, fashionable, fun, and affordable? Head to goodr.com/INSPIRED to claim $10 off your first order.Connect with Peter:Instagram: @bromkaPodcast: Road to the Trials & RelayEssays The Bubble of a DreamBurn the BoatThe Marathon Doesn't Owe You AnythingConnect with Carolyn:Instagram: @inspiredsolescast or @carolyn.c.coffinYou can help spread the running love! The best way to SUPPORT Inspired Soles is to share your favourite episode(s) with friends, subscribe, or leave a rating and review on Apple Podcasts. Connect on Instagram @inspiredsolescast or email guest ideas to inspiredsolescast@gmail.com. 

Trials are not interruptions to the Christian life. They are instruments within it. The text does not say "if ye fall." It says "when ye fall." This removes uncertainty. Trials are certain, varied, and unavoidable. "Divers temptations" refers to multi-coloured, multi-layered pressures—financial strain, relational conflict, physical weakness, ministry burden, internal struggle. Scripture gathers all forms of pressure under one category: testing. Have you recently decided to follow Jesus? Take your next step with Jesus: https://cbcgb.co.uk ⛪ ABOUT CALVARY BAPTIST CHURCHES: We believe that our Calvary Baptist Churches are a movement for all people to know God, Reaching Others, Building Lives, Honouring God and Make a Difference.

In a live conversation on YouTube, Lawfare Senior Editors Eric Columbus, Anna Bower, and Roger Parloff discussed a hearing over the subpoenas sent to New York Times reporters, a hearing in the criminal case against Nicolas Maduro, the court-appointed U.S. attorney in the Western District of Washington suing over his termination, the first convening of the Alien Terrorist Removal Court, and more.You can find information on legal challenges to Trump administration actions here. And check out Lawfare's new homepage on the litigation, new Bluesky account, and new WITOAD merch.To receive ad-free podcasts, become a Lawfare Material Supporter at www.patreon.com/lawfare. You can also support Lawfare by making a one-time donation at https://givebutter.com/lawfare-institute.Support this show http://supporter.acast.com/lawfare. Hosted on Acast. See acast.com/privacy for more information.

In part one of this series, Dr. Shuvro Roy talks with Drs. Jiwon Oh and Amit Bar-Or about recent multiple sclerosis clinical trial data.  For more information, please read about the abstract that was presented at the 2026 AAN Annual Meeting.  Read more about the Fenebrutinib Trial.  Disclosures can be found at Neurology.org.   

Send us Fan MailIn this systematic review and meta-analysis, Nim and Adrianne dig into just how common brain injury really is in neonates with critical congenital heart disease. Pooling 31 studies spanning two decades, the authors found that nearly 70% of these babies show some form of ischemic brain injury, split roughly between pre-operative and post-operative timing. Counter to what most clinicians would predict, kids who went to surgery earlier (days 4-6) had higher rates of white matter injury than those who waited longer. MRI remained the most sensitive tool for picking up these lesions, well ahead of ultrasound or CT. But the data stops well short of proving these findings predict long-term outcomes, and Nim pushes back on the idea that an abnormal scan alone should steer decisions about whether to operate.----Prevalence of Ischemic Brain Injury in Neonates With Congenital Heart Disease: A Systematic Review and Meta-Analysis.Kim C, Chetan D, Kazazian V, Alzamil J, Chau V, Seed M, Miller SP, Selvanathan T.Neurology. 2026 Feb 10;106(3):e214569. doi: 10.1212/WNL.0000000000214569. Epub 2026 Jan 9.PMID: 41512205Support the showAs always, feel free to send us questions, comments, or suggestions to our email: nicupodcast@gmail.com. You can also contact the show through Instagram or Twitter, @nicupodcast. Or contact Ben and Daphna directly via their Twitter profiles: @drnicu and @doctordaphnamd. The papers discussed in today's episode are listed and timestamped on the webpage linked below.Enjoy!

Send us Fan MailLife presents its trials to everyone.  Nobody lives without suffering at some level and this suffering can be confusing when it seems unfair.  But to the child of God, suffering is a process God uses to grow and refine us.  Therefore we can have peace in the suffering if we trust God in the process.  

Sermon Date: 07/26/2026; Pastor Bill Bryson; Scripture Passage: Nehemiah 6:5-19Support the show

Sermon Date: 07/26/2026; Pastor Bill Bryson; Scripture Passage: Nehemiah 6:1-13Support the show

Alan Philps profiles A.T. Cholerton, the "grand old man" of Moscow correspondents, who lived in a shambolic apartment and possessed an encyclopedic knowledge of the Soviet experiment. Having witnessed the show trials and purges, he was eventually barred from returning to the USSR after a trip to Britain because he "knew too much" and briefed inexperienced reporters on the grim reality behind the scenes. His translator and mistress, Natalia, paid the price for their association; she was arrested and sentenced to ten years in the Gulag on fabricated espionage charges involving her husband, a factory engineer. Cholerton, fearing that any public statement would further endanger her, remained silenced for the rest of his life. Although Natalia survived her sentence, the two never spoke again to ensure her safety in post-Stalin Russia. Philps notes that under the NKVD, an arrest almost inevitably led to a conviction without a fair trial. (1)1902

When Trials Come No Longer FearSeries: Summer in the PsalmsPreacher: David CourtSunday MorningDate: 26th July 2026Passage: Psalm 46:1-11

Trials, werewolves, MKUltra, The Hill Project, arms dealing, British, espionage, the Zone. All this and more as the Nazi dream ends, the rats find lines, and Otto finds love after war.   **SUPPORT THE SHOW HERE**: https://www.patreon.com/c/GhostStoriesForTheEnd  

Click here for the DRB Daily Sign Up form! TODAY'S SCRIPTURE:  Isaiah 36–37; Psalm 76; 1 Peter 1 Click HERE to give! One Year Bible Podcast: Join Hunter and Heather Barnes on the Daily Radio Bible, a daily Bible‑in‑a‑year podcast with 20‑minute Scripture readings, Christ‑centered devotion, and guided prayer.This daily Bible reading and devotional invites you to live as a citizen of Jesus' kingdom, reconciled, renewed, and deeply loved. TODAY'S EPISODE: Welcome to the Daily Radio Bible, where we journey together each day through the Scriptures. In today's episode, Hunter guides us through dramatic moments from Isaiah 36 and 37, revealing the challenges faced by King Hezekiah as the Assyrian army threatens Jerusalem. We'll also reflect on the hope and triumph found in Psalm 76, and discover the message of enduring faith and joy in trials from First Peter chapter one. Join Hunter as he encourages us to trust in God's faithfulness through the hard seasons, find joy beyond our trials, and root our lives in the life-giving Word. Settle in for a time of scripture, reflection, and prayer as we renew our hearts in God's presence today. TODAY'S DEVOTION: There are trials ahead, but there is strength for the trial and joy beyond that. First Peter 1:6 says, so be truly glad. There is wonderful joy ahead, even though you must endure many trials for a little while. Trials are certain, and sometimes the little while doesn't seem that little. We all go through trials. No one is exempt. We all face hard times, really hard times. We've all gone through a pandemic, for crying out loud. And yet our hope lies in the promise of hope and even joy beyond that. Unfortunately for many of us, the trials of this life can lead to despair and defeat. The walls of our souls begin to crumble under the weight. Hezekiah was tempted to crumble in fear, to accept defeat. He could see the circumstances and the outcomes of all those other kingdoms. They had crumbled when facing the overwhelming terror of the Assyrian king and his armies. But instead of crumbling, Hezekiah turned to God. He didn't go to Egypt for help. He didn't try to manipulate his way out by surrendering or offering some tribute. He didn't give in to despair. No. Instead he trusted God, and God gave him the victory. But that victory took some time. Isaiah told him that it would take three years, but to hold on because there would be joy ahead. He let him know that the first year would be hard, very lean. The people would eat only what grows up by itself. The second year it would be a little easier. They would eat what sprang up from the first growth. But in the third year, they would see a breakthrough. In that third year, they would plant crops and harvest them. They would tend vineyards and eat their fruit. And those who escaped the ravages of the siege, who endured the hard times and had gone through the trials, would put roots down in their own soil. They would grow and flourish. There it is. We're all going to go through hard times, but there's strength available in the trials. And beyond that, there's joy. It may take some time. It may take a season or several seasons, but if we lay out our hearts before God and trust him, we can find the strength we need. If we believe him that these trials are for a season, then we can find joy. Our roots will grow down into the soil of his faithfulness, and we will flourish. That's a prayer that I have for my own soul. That's a prayer that I have for my family, for my wife, my daughters, my sons. And that's a prayer that I have for you. May it be so. TODAY'S PRAYERS: Lord God Almighty and everlasting father you have brought us in safety to this new day preserve us with your Mighty power that we might not fall into sin or be overcome by adversity. And in all we do, direct us to the fulfilling of your purpose  through Jesus Christ Our Lord amen.   Oh God you have made of one blood all the peoples of the earth and sent your blessed son to preach peace to those who are far and those who are near. Grant that people everywhere may seek after you, and find you. Bring the nations into your fold, pour out your Spirit on all flesh, and hasten the coming of your kingdom through Jesus Christ our Lord, Amen.   And now Lord,  make me an instrument of your peace.  Where there is hatred let me sow love. Where there is injury, pardon.  Where there is doubt, faith. Where there is despair, hope.  Where there is darkness, light.  And where there is sadness,  Joy.  Oh Lord grant that I might not seek to be consoled as to console. To be understood as to understand, to be loved as to love.  For it is in the giving that we receive, in the pardoning that we are pardoned, it is in the dying that we are born unto eternal life.  Amen And now as our Lord has taught us we are bold to pray... Our Father who art in heaven, hallowed be thy name, thy kingdom come thy will be done on earth as it is in heaven, give us this day our daily bread, and forgive us our tresspasses as we forgive those who trespass against us, and lead us not unto temptation, but deliver us from evil, for thine is the Kingdom and the power and the glory forever. Amen. Loving God, we give you thanks for restoring us in your image. And nourishing us with spiritual food, now send us forth as forgiven people, healed and renewed, that we may proclaim your love to the world, and continue in the risen life of Christ.  Amen.  OUR WEBSITE: www.dailyradiobible.com We are reading through the New Living Translation.   Leave us a voicemail HERE: https://www.speakpipe.com/dailyradiobible Subscribe to us at YouTube: https://www.youtube.com/@Dailyradiobible/featured OTHER PODCASTS: Listen with Apple Podcast DAILY BIBLE FOR KIDS DAILY PSALMS DAILY PROVERBS DAILY LECTIONARY DAILY CHRONOLOGICAL  

Send us Fan MailWhat if communication were treated as a procedure, something we train for and get feedback on, just like an intubation?  In this episode of Neo News, Eli Cahan talks with Dr. Jessica Fry of Northwestern University and Lurie Children's Hospital about her NeoReviews piece, "Recognizing Communication as a Procedural Skill in Neonatology." Dr. Fry shares the personal loss that shaped her career, the ethical stakes of getting family communication right, and how trauma-informed care can guide something as simple as how we address parents on rounds. They discuss the critical first 48 hours after admission and how simulation-based training can build real skill over time. A candid look at a skill every NICU provider uses daily, and how we can all get better at it. Support the showAs always, feel free to send us questions, comments, or suggestions to our email: nicupodcast@gmail.com. You can also contact the show through Instagram or Twitter, @nicupodcast. Or contact Ben and Daphna directly via their Twitter profiles: @drnicu and @doctordaphnamd. The papers discussed in today's episode are listed and timestamped on the webpage linked below.Enjoy!

There are two primary reasons we fail to grow in our understanding of God: pride and deceit. And the almost immediate internal response to reading that — "no, I don't think that's true of me" — is itself the clearest possible proof that both are present. It is the kind of honest, uncomfortable self-recognition that opens the door to genuine growth, and this episode begins right there, in that awkward and necessary moment of seeing ourselves clearly. C.S. Lewis observed that God whispers in our pleasures, speaks in our conscience, and shouts in our pains — and it is often through trials, mistakes, and long seasons of waiting that we come to know Him most deeply. Ephesians 3:16-19 captures the staggering scope of what is available to us in that knowing: the width, length, height, and depth of a love that surpasses knowledge, and the fullness of God Himself dwelling in us through faith. No matter how far we feel from Him, we can always draw near. And no matter how long we have known Him, there is always more to know. Today's Bible Verse "I pray that you, being rooted and established in love, may have power, together with all the Lord's holy people, to grasp how wide and long and high and deep is the love of Christ, and to know this love that surpasses knowledge — that you may be filled to the measure of all the fullness of God."— Ephesians 3:17-19, NIV Ponder Today Pride and deceit are the two primary barriers to growing in our knowledge of God. The fact that we instinctively resist that diagnosis is itself evidence of their presence. Recognizing them honestly, rather than defending against them, is where growth begins. God responds to our failures with patient, protective love — not condemnation. Like a tender father who listens attentively and then acts on our behalf, God does not leave us alone in our shame. He draws near, hears us out, and moves to protect us. Trials, conflicts, and seasons of waiting are often where we come to know God most deeply. Just as working through a conflict with another person reveals their character in ways ease never does, our hardest seasons reveal God to us in ways that comfort alone cannot. Humility is the posture that opens us to growth. God opposes the proud but gives grace to the humble (James 4:6). Choosing to come before Him with a teachable, honest, and open heart is the single most important thing we can do to grow closer to Him. A Prayer for You Today Dear Heavenly Father, please forgive us for our pride and our deceit. I pray that You would help us to have humble hearts so that we can get to know You better. As we draw near to You, show us where we have been wrong so we can keep short accounts with You. You say that You oppose the proud but give grace to the humble — Father, we need Your grace. We want to know You better, but we often let too many things come before You. Please help us seek You first so we can grow closer to You, and help us make much of You and not ourselves. We need You. We love You. Help us to grow in our walks with You. Amen. Don't Miss an Episode If today's prayer stirred a hunger to know God more deeply and honestly, we'd love to stay connected. Subscribe to the LifeAudio newsletter at LifeAudio.com for daily prayers, devotionals, and more content to root you deeper in the love of Christ every day. If you like this podcast, be sure to check out our sister podcast, Your Nightly Prayer - an evening Christian prayer podcast to help you end your day in conversation with God. https://www.lifeaudio.com/your-nightly-prayer/ Discover more Christian podcasts at lifeaudio.com and inquire about advertising opportunities at lifeaudio.com/contact-us.

In a live conversation on YouTube, Lawfare Editor in Chief Benjamin Wittes sat down with Senior Editors Eric Columbus, Anna Bower, Molly Roberts, and Roger Parloff to discuss the confirmation hearing for acting Attorney General Todd Blanche, subpoenas sent to New York Times reporters, a judicial opinion voiding President Trump's settlement with the IRS, and more.You can find information on legal challenges to Trump administration actions here. And check out Lawfare's new homepage on the litigation, new Bluesky account, and new WITOAD merch.To receive ad-free podcasts, become a Lawfare Material Supporter at www.patreon.com/lawfare. You can also support Lawfare by making a one-time donation at https://givebutter.com/lawfare-institute.Support this show http://supporter.acast.com/lawfare. Hosted on Acast. See acast.com/privacy for more information.