
Tough Questions Must Be Answered By What We Learn From Hollywood

God left them; Oh, do return Lord.
These Israelis don't want to hear the truth even from their own. They just want to slaughter the innocent. pic.twitter.com/vfSXFEvGsO
— Rania (@umyaznemo) April 24, 2025
They were warned. They refuse to learn anything from history. Are we any better?
What follows is a paraphrase of a section of John Owen’s powerful sermon delivered April 11, 1679, born out of his deep love for his city and nation. In it, Owen applied the timeless warnings given to Israel—warnings meant to awaken hearts and bring repentance—to his own time and place, just as Isaiah had done centuries before.
Now, 346 years later, I feel compelled to echo these same warnings to my own time and place. My hope is that by revisiting Owen’s message, we might confront our collective sins with humility and seek God’s mercy while there is still time. This is not merely an exercise in history or theology; it is a call to action—for the love of God, for the love of life, and for the sake of generations yet to come.
The city carried its guilt like a shadow, stretching long and dark across the land. Isaiah’s words hung heavy in the air, accusing without mercy: “For Jerusalem has stumbled and Judah has fallen.” Their rebellion was not whispered but shouted, displayed openly like wounds they refused to bind.
One by one, the pillars of order crumbled. The wise were plucked away, leaving behind a void that could not be filled. Children ascended to thrones, their small hands trembling under the weight of authority they did not understand. Disarray spread like a contagion—neighbors devouring neighbors, the young mocking the old, the base rising above the honorable.
And then there were the women, adorned in garb so ostentatious it seemed to mock the very fabric of existence. Their laughter rang hollow, echoing off walls soon to crumble. When the end came, it arrived without fanfare, a silent collapse into desolation. The gates stood empty, the streets barren, and the city itself sat upon the ground, stripped of meaning, waiting for oblivion.
Spend time in prayer or meditation, asking God to reveal any ways you’ve contributed to disorder in your relationships, workplace, or community. Then, commit to restoring order through reconciliation, honesty, or acts of service.
What follows is the original text of this sermon with headings added to enhance structure and readability.
Isaiah 3:8-9 For Jerusalem has stumbled and Judah has fallen, Because their speech and their actions are against the Lord, To rebel against His glorious presence. The expression of their faces bears witness against them, And they display their sin like Sodom; They do not even conceal it. Woe to them! For they have brought evil on themselves.
First, Here is a confluence of sins delighted in.
Secondly, Here is a concurrence of various judgments unregarded. In the ninth chapter of this prophecy, the prophet enumerates, from the 13th verse to the end of the chapter, all sorts of judgments and indications of the continuance of God’s displeasure, concluding every one of them with this: “For all this his anger is not turned away, but his hand is stretched out still;” and it will end in their utter destruction.
Thirdly, Here are the preparative causes of ruin, that which would dispose Jerusalem and Judah to ruin and destruction. There are five of them reckoned up in this chapter:
Isaiah 3:1-3, “Behold, the Lord, the Lord of hosts, doth take away from Jerusalem and from Judah the stay and the staff, the whole stay of bread, and the whole stay of water, the mighty man, and the man of war, the judge, and the prophet, and the prudent, and the ancient, the captain of fifty, and the honourable man, and the counsellor, and the cunning artificer, and the eloquent orator.”
When God makes a nation thin of such persons, it is a preparation and disposition to their ruin.
Isaiah 3:4 “And I will give children to be their princes, and babes shall rule over them.”
Isaiah 3:5 “And the people shall be oppressed, every one by another, and every one by his neighbour: the child shall behave himself proudly against the ancient, and the base against the honourable.”
Isaiah 3:12 “As for my people, children are their oppressors, and women rule over them.”
And what did they do?
Isaiah 3:14-15 “Ye have eaten up the vineyard; the spoil of the poor is in your houses. What mean ye that ye beat my people to pieces, and grind the faces of the poor? saith the Lord God of hosts.”
Isaiah 3:14-15 The Lord enters into judgment with the elders and princes of His people, “It is you who have devoured the vineyard; The plunder of the poor is in your houses. What do you mean by crushing My people And grinding the face of the poor?” Declares the Lord God of hosts.
Isaiah 3:26 “Thy men shall fall by the sword, and thy mighty in the war. And her gates shall lament and mourn; and she being desolate shall sit upon the ground.”
This is the end of it all. So that you have an account of what are those causes whereon God in His Word doth pronounce cities and nations to be ruined and destroyed, even then when they stand in their fullest security, in their own opinion.
Inspired by Psalms 79 Lament over the Destruction of Jerusalem, and Prayer for Help. A guiding framework for every nation and people to use in their prayers.
O God, the nations have invaded Your inheritance;
They have defiled Your holy temple;
They have laid Albuquerque in ruins.
They have given the dead bodies of Your servants for food to the birds of the heavens,
The flesh of Your godly ones to the beasts of the earth.
They have poured out their blood like water round about New Mexico;
And there was no one to bury them.
We have become a reproach to our neighbors,
A scoffing and derision to those around us.
How long, O Lord? Will You be angry forever?
Will Your jealousy burn like fire?
Pour out Your wrath upon the nations which do not know You,
And upon the kingdoms which do not call upon Your name.
For they have devoured Japheth
And laid waste his habitation.
Do not remember the iniquities of our forefathers against us;
Let Your compassion come quickly to meet us,
For we are brought very low.
Help us, O God of our salvation, for the glory of Your name;
And deliver us and forgive our sins for Your name’s sake.
Why should the nations say, “Where is their God?”
Let there be known among the nations in our sight,
Vengeance for the blood of Your servants which has been shed.
Let the groaning of the prisoner come before You;
According to the greatness of Your power preserve those who are doomed to die.
And return to our neighbors sevenfold into their bosom
The reproach with which they have reproached You, O Lord.
So we Your people and the sheep of Your pasture
Will give thanks to You forever;
To all generations we will tell of Your praise.
These paraphrases were created using AI, functioning like a thought thesaurus. Here is a list of available readings.
Style of | Paraphrase |
---|---|
PART 1 | |
J. Steinbeck | 01 The Quiet Collapse: Lessons From A Nation’s Fall |
E. Hemingway | 02 Unflinching Truth: The Harsh Reality of National Sins |
J. Lahiri | 03 Threads of Decay: How Nations Unravel Slowly But Surely |
A. Christie | 04 Clues to Collapse: Solving the Mystery of a Nation’s Downfall |
M. Twain | 05 A Heap o’ Trouble: What Happens When We Mock God’s Warnings |
F. Kafka | 06 The Silent Collapse: When Order Gives Way to Chaos |
PART 2 | |
J. Steinbeck | due 04/22/25 |
E. Hemingway |
The lesson explores the inherent differences between men and women, emphasizing that these differences are rooted in creation rather than culture. It argues that while men and women are equal in essence, they differ in function, which can lead to misunderstandings and conflicts, especially in marriage. The lesson highlights that women often have a maternal instinct and emotional sensitivity, while men are more solution-oriented and less emotionally expressive. These differences, if not understood and appreciated, can result in frustration and resentment. The teacher encourages mutual understanding and acceptance of these differences to foster healthier relationships, particularly within a Christian context.
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Here is a list of questions that will be answered:
The lesson suggests that modern culture often advocates for no differences between men and women, leading to confusion and conflict, especially in roles like motherhood and business. This cultural push sometimes causes women to adopt hostile behaviors to succeed in traditionally male-dominated environments. The cultural intimidation on college campuses is highlighted, where expressing a desire to be a wife and mother is met with verbal abuse and criticism. Additionally, the lesson notes that while there is a valid emphasis on women having different functions and roles, the cultural trend sometimes pushes women to become something other than what they naturally are, resulting in widespread unhappiness. Men in business also report that women often maintain a level of hostility to function effectively, as their natural sensitivity makes them vulnerable to hurt, which they convert into anger to cope. This hostility, however, clashes with the natural dynamics between men and women, leading to further tension and misunderstanding.
According to the lesson, emotional sensitivity manifests differently between men and women in several key ways:
In essence, the lesson portrays women as generally more emotionally sensitive and expressive than men across various forms of communication and interaction, with a greater tendency to internalize and be affected by words and perceived slights.
According to Eggerich’s analysis in the lesson, communication plays a central role in marital conflict, particularly due to fundamental differences in how men and women communicate. He suggests several key points about these communication differences and their impact on marital relationships:
Eggerich suggests that recognizing and adapting to these inherent communication differences can help prevent and resolve many marital conflicts. He emphasizes that this understanding should not be used to justify sin or poor behavior, but rather to foster better mutual understanding and more effective communication between spouses.
Eggerich interprets 1 Peter 3:7 as a key Biblical passage that highlights fundamental differences between men and women, particularly in the context of male-female relationships. His interpretation focuses on several key aspects:
Overall, Eggerich uses this verse to support his argument that male-female differences are divinely created and should be understood and appreciated rather than ignored or resented in marriage relationships.
In the context of gender differences as discussed in the lesson, the phrase “my response is my responsibility” holds significant importance for understanding and navigating male-female relationships, particularly in marriage. Here’s how it applies:
In summary, “my response is my responsibility” serves as a guiding principle for managing conflicts and irritations arising from gender differences. It promotes personal accountability, emotional regulation, growth through challenges, acceptance of differences, and the complementary nature of male-female relationships. This mindset helps couples navigate their unique dynamics with greater understanding and harmony.
The lesson suggests that cultural influences have significantly distorted the perception of male-female differences by promoting the idea that there are no inherent distinctions between the sexes. Eggerich notes a “tremendous advocation” in modern society—especially on college campuses—against acknowledging traditional gender roles or expressing a desire for roles such as wife and mother. He observes that women who voice such aspirations are often met with verbal abuse or criticism. The cultural climate, according to Eggerich, pressures women to become something other than what they were created to be, leading to confusion, unhappiness, and relational dysfunction. He contrasts this cultural narrative with scientific and Biblical evidence, arguing that the differences between men and women are observable even in infancy and are rooted in creation, not social constructs. The lesson warns that abandoning or denying these divinely designed distinctions contributes to personal dissatisfaction and societal dysfunction.
The lesson references several Biblical passages to support its argument about male-female differences:
These passages form the theological foundation for Eggerich’s assertion that male and female roles are distinct by divine design, not cultural accident.
According to the lesson, men and women typically approach problem-solving in fundamentally different ways due to their God-given design:
The lesson illustrates this with a common scenario: when a child is upset, they are more likely to go to their mother for comfort and father for solutions. Eggerich uses this example to show that both roles are valuable and that understanding these differences can lead to better relational harmony, especially in marriage.
The lesson highlights several key communication differences between men and women, emphasizing how these differences often lead to misunderstanding and conflict if not properly recognized. Here are the primary distinctions:
These differences underscore Eggerich’s broader point that misunderstanding each other’s communication styles—without recognizing these natural tendencies—can lead to frustration and emotional distance in relationships.
The lesson proposes that couples handle irritations stemming from male-female differences by embracing a mindset of understanding, humility, and personal responsibility rather than blame. Eddie Eggerich emphasizes that many of these irritations are not intentional offenses but are simply expressions of natural gender distinctions.
Key approaches include:
By focusing on understanding rather than judgment and reacting with grace rather than offense, couples can navigate these inherent differences more peacefully and constructively.
The list of lessons for Friendship, Dating, and Marriage by Eddie Eggerich.