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How to Preach Joshua / the Conquest ("Did God Command Genocide?") — Hub + Shorts Kit

For founder review before recording. Validated dread-text lane (content-gap-opportunities.md, 2026-06-18, Tier 3): "Joshua / the conquest — did God command genocide?" returns near-zero pastor-PREP video — the ranking results are apologetics debates, atheist-vs-apologist clips, and finished sermons, never a video that walks a pastor through how to preach this text to a congregation that has a skeptic in it. The text supply is rich (TGC, Desiring God, Paul Copan, the war-rhetoric scholars) and the dread is high: this is the single objection most likely to be sitting in your pews on the Sunday you open Joshua. This hub opens / extends the Hard Texts playlist alongside "How to preach on hell," the imprecatory psalms, and Revelation. Evergreen longform, ~12–14 min, measured cadence.

Format note (honesty-first): the brand promise of this category is intellectual honesty — so the one thing this hub must NOT do is tie a tidy bow. We name the problem out loud, lay the interpretive tools on the table fairly (not as a magic solvent), and teach the pastor to hold the tension with reverence. If a segment starts to sound like the difficulty fully dissolves, it's wrong — soften it back to honesty. The honest pastor says "this is hard" before offering help. And the absolute floor, said more than once on camera: these texts are NEVER a template for human violence today.

Recording: SermonWise Longform OBS profile, horizontal, warm office. Lower third: Pastor John | SermonWise.ai. Bible reference label updates per chapter. Have an open Bible at Joshua on the desk — it's a prop and a permission ("yes, we're going to read the hard verse out loud, not around it"). Gravitas, not performance; this is a text people have lost their faith over.

Title A/B (Test & Compare):

  • A: How to Preach Joshua and the Conquest: "Did God Command Genocide?"
  • B: The Hardest Question in Your Pews: Preaching the Conquest of Canaan Honestly

Thumbnail: John at the desk, open Bible to Joshua, restrained expression. Overlay: "Did God command genocide?" · preaching the conquest honestly. No swords, no battle stock, no shock graphics — the gravity is the brand.

1. Cold open (0:00)​

You open the Bible to Joshua, and there it is in plain ink: "they devoted to destruction all that was in the city, both men and women, young and old." (Joshua 6:21)

Somewhere in your pews this Sunday is a person — maybe a teenager, maybe a lifelong member, maybe the skeptic a friend finally dragged through the door — who reads that verse and thinks one word: genocide. If you preach around it, they'll know. If you pretend it isn't there, you'll lose them. So we're not going to dodge it.

[STANDING STINGER] This week, at the desk: Joshua and the conquest — "did God command genocide?" Let's prep.

2. Name the problem out loud (0:50)​

Let me be a colleague for a minute, not a channel. The honest pastor says "this is hard" before he says "here's the help." So let's say it.

These are the texts. God tells Israel, of the Canaanite cities: "you shall save alive nothing that breathes… you shall devote them to complete destruction" (Deuteronomy 20:16–17). At Jericho, "they devoted to destruction all that was in the city" (Joshua 6:21). Joshua 10 and 11 summarize city after city — "he left none remaining." And later, 1 Samuel 15 has God command the destruction of Amalek, "man and woman, child and infant."

The Hebrew word underneath most of this is ḥerem — usually translated "devote to destruction." It's the hardest vocabulary in the Old Testament, and the New Atheists built a cottage industry on it. Richard Dawkins' line about the God of the Old Testament being a "genocidal" bully is famous precisely because verses like these exist.

So here's the rule for this whole video: we are not going to explain the difficulty away. Anyone who tells you Joshua becomes comfortable once you understand it is selling something. What we can do is refuse both the dodge and the cheerleading, put the honest interpretive tools on the table, and teach you to stand in front of that skeptic with reverence instead of panic. That's the job. Let's do it.

3. The tools, offered fairly — not as a tidy bow (2:30)​

Many Old Testament scholars offer four tools for reading the conquest. I'm going to lay them out fairly. Notice: none of them, alone, makes the difficulty vanish. Together they keep you honest, and they keep you from the two ditches — the dodge and the cheerleading. Hold all four loosely.

Tool one — the war-rhetoric reading. Many Old Testament scholars argue that ḥerem and "utterly destroyed / left none remaining" was conventional Ancient-Near-East battle language — the standard, hyperbolic way kingdoms in that world reported a decisive victory, not a body count. The internal evidence is striking: Joshua says the cities were wiped out, and then Judges 1 and 2 open with those same peoples still living in the land. Joshua 10:20 even says they "finished destroying them" and in the same breath that "the remnant… entered into the fortified cities." If you read it as a literal census, the Bible contradicts itself two pages later. If you read it as the war-rhetoric of the age — "we won, decisively" — the tension eases. This reading takes the text more seriously, not less, by reading it the way its first audience would have. But be honest from the pulpit: it eases the scale of the problem; it doesn't erase the commands.

Tool two — the long patience of God, and the real wickedness of Canaan. Centuries before the conquest, God tells Abraham his descendants will wait four hundred years to enter the land, "for the iniquity of the Amorites is not yet complete" (Genesis 15:16). Read that slowly: God delays judgment for four centuries because it isn't yet just. And the wickedness named in the text is not "they worshiped differently" — Leviticus 18 ends its catalog of Canaanite practices, including child sacrifice, by saying "the land vomited out its inhabitants." Real evil, named, after long patience. That reframes the conquest as judgment with a four-hundred-year fuse — but be careful: this is a reason God can judge, never a license for us to.

Tool three — judgment, not ethnic cleansing. This is the hinge, and it's the one your skeptic least expects. The line in Joshua is not race; it's covenant and faith. Rahab is a Canaanite — exactly the people under ḥerem — and she is spared, brought inside Israel, and ends up in the family tree of the Messiah (Joshua 2; 6:25; Matthew 1:5). Meanwhile Achan is a faithful-looking Israelite — and he comes under the very judgment the Canaanites did (Joshua 7). A saved Canaanite and a judged Israelite in back-to-back chapters: the text itself tells you the dividing line was never ethnicity. We'll come back to Rahab; she's the key.

Tool four — once-for-all and un-repeatable. The conquest is tied to a specific land, a specific covenant moment, a specific divine command given to a specific people — and it is never extended forward as a pattern. There is no "go and do likewise." The New Testament moves the church's warfare entirely off the battlefield: "our struggle is not against flesh and blood" (Ephesians 6:12); "the weapons of our warfare are not of the flesh" (2 Corinthians 10:4). Whatever Joshua is, it is sealed in its own moment. Which leads straight to the line you must say out loud, every time.

4. The line you must say out loud — never a template (5:20)​

Stop the sermon and say this plainly, because the stakes are real: the conquest is not a model for anything human beings do to each other, ever. Not a crusade, not a colony, not a culture war, not "us versus them" in your own town.

History is littered with people who reached for Joshua to bless their own violence — conquerors, colonizers, every movement that ever called its enemies "Canaanites." That is not interpretation; it is theft. The text gives you no warrant for it, and the New Testament slams the door: "love your enemies" (Matthew 5:44). If a single person leaves your sanctuary thinking this text licenses contempt for an outsider, you have preached the opposite of what it says. Say it from the pulpit so there is no ambiguity. This is the floor under everything else in the sermon.

5. The detail most of us preach past — Rahab (6:40)​

Here's the detail that turns the whole sermon, and most of us read right over it.

The first house the spies enter in the promised land — the first Canaanite under the supposed blanket death sentence — is the house of a prostitute. Rahab. And the text does not have her destroyed. It has her confess: "the LORD your God, he is God in the heavens above and on the earth beneath" (Joshua 2:11). She hides the spies, she's spared at Jericho, she's brought to live "in the midst of Israel" (Joshua 6:25) — and Matthew puts her name in the genealogy of Jesus (Matthew 1:5).

Now hold Rahab beside Achan in the very next chapter — an Israelite, an insider, who takes what was devoted and brings the judgment down on himself (Joshua 7). Put them side by side and the skeptic's framing collapses on its own. If this were ethnic cleansing, the Canaanite dies and the Israelite is safe. The text does the exact opposite. The Canaanite who turns to the LORD is saved and grafted in; the Israelite who turns away is judged. The line was never blood. It was always faith. Rahab is how the text tells you what the conquest is actually about — and she's pointing forward, because a Canaanite prostitute in the Messiah's family tree is grace doing something the law could never do.

6. How to preach this with a skeptic in the room (8:00)​

You're not preaching to a debate hall. You're preaching to a room with a grieving widow, a doubting teenager, and the skeptic in the back. So a few pastoral moves.

Acknowledge the difficulty before you touch the tools. Say it out loud: "This is one of the hardest passages in the Bible, and if it troubles you, you're reading it rightly — it's supposed to be hard." The skeptic in the back has been bracing for a pastor who pretends it's fine. The moment you don't, you've earned the next ten minutes.

Refuse both ditches. The dodge — skipping the hard verse, spiritualizing it into "conquering your inner Canaanites," preaching Joshua as a self-help battle plan. And the cheerleading — the triumphant "God's enemies got what they deserved" tone that makes thoughtful people wince and makes the gospel sound like a war anthem. Both are exits. Stay in the room.

Hold the tension with reverence. You do not have to resolve everything to preach faithfully. It is allowed — it is honest — to say, "I've shown you the tools the church has used, and they help, and I still find this hard, and I'm going to trust the character of God revealed at the cross more than I trust my own discomfort." That sentence has held more skeptics in the room than any airtight argument. People can smell a pastor who's pretending. They lean toward one who isn't.

7. Do's and Don'ts (10:00)​

Straight from the SermonWise prep pack for this text — every one lands on a preaching move.

Don't use the conquest to justify any modern violence or "us versus them." The single most dangerous mistake with this text. The moment your sermon makes someone feel righteous about despising an outsider, you've handed them Joshua as a weapon — the exact thing the New Testament forbids. Never let "Canaanite" become a word for anyone in your town.

Don't dodge the hard verse. Don't open Joshua and quietly skip 6:21, or spiritualize it so fast no one notices you went around it. The skeptic notices. The dodge tells the doubter that the Bible can't take their hardest question — which is the opposite of the truth.

Don't cheerlead the violence. The triumphant tone — "and the wicked got what was coming" — preaches like a war movie and reads like cruelty to anyone who's grieving. Sober, never gleeful.

Do let the text expose how seriously God takes evil. The honest reading isn't "it's fine, relax." It's "evil is real enough, and corrosive enough, that the holy God will not let it run forever." Preached soberly, that's not monstrous — it's the reason the cross had to happen.

Do drive the whole thing to the cross. The conquest's real destination isn't a battlefield; it's a hill where judgment lands on God himself. Let the hard verse make the cross heavier, not the gospel lighter.

8. Walk the path to Jesus (11:30)​

Don't jump to Jesus — walk there. And on this text, the road is real, not a hidden code forced onto the verse.

Start with ḥerem — the thing devoted to destruction, placed under the curse. Hold that word, and then turn to Galatians: "Christ redeemed us from the curse of the law by becoming a curse for us — for it is written, 'Cursed is everyone who is hanged on a tree'" (Galatians 3:13). The trajectory of the conquest runs toward a Messiah who does not deal the judgment. He absorbs it. He takes the ḥerem — the curse, the devotion-to-destruction — onto himself, so that the cities of the world don't have to.

And watch where the true conquest lands. The enemy was never Canaanite flesh and blood — Ephesians says our real struggle never was. The true conquest is the defeat of sin and death, won not by a sword but by an empty tomb: "the last enemy to be destroyed is death" (1 Corinthians 15:26). The book of Joshua hands you a sword; the gospel takes it out of your hands and shows you the only conquest worth preaching — Christ trampling death, not people.

So the line bends, all the way to the Sermon on the Mount: "love your enemies, and pray for those who persecute you" (Matthew 5:44). That is where this story was always going. The God who once told Israel to drive the nations out now sends the church into the nations — not with a sword, but with the gospel; not to destroy enemies, but to make them family. The way Rahab became family. That's not a leap. That's the seed-line of the whole Bible, walked forward to the cross.

9. Joshua and the conquest at a glance (13:00)​

A card to make your own. Big idea: God takes evil seriously enough to judge it — and at the cross he takes that judgment onto himself; so the conquest drives us to the One who absorbs the curse, never to a sword in our own hands.

  1. Name it — read the hard verse (Joshua 6:21); say "this is hard" out loud.
  2. Four tools, held loosely — war-rhetoric; God's long patience + real Canaanite evil; judgment-not-race (Rahab saved, Achan judged); once-for-all and un-repeatable.
  3. The floor — never a template for human violence; "love your enemies."
  4. Rahab is the key — a Canaanite saved and grafted in; the line was always faith, never blood.
  5. Hold the tension — refuse the dodge and the cheerleading; trust the cross more than your discomfort.
  6. Walk to Jesus — Christ takes the ḥerem / curse (Galatians 3:13); the true conquest is over death (1 Corinthians 15:26).

10. CTA + signoff (14:00)​

A full prep pack for Joshua and the conquest — the four interpretive tools laid out, the Rahab/Achan parallel, the Scripture chain to the cross, and the discussion questions for the skeptic in your small group — is free at sermonwise.ai/prep-desk. Link below. Take what serves the people in front of you and leave the rest.

And if a prep companion would help you walk into a hard text faster — without ever outsourcing the wrestling, because the wrestling is the sermon — that's what SermonWise is for. It'll lay the tools, the texts, and the trajectory on the desk in front of you. The conviction, the courage to name it, and the voice that says it to your people — those stay yours.

Trust the text. Love your people. The sermon is yours.

Packaging​

  • Pinned comment: Have you preached the conquest — or have you quietly skipped it? What's the one move that helped you keep the skeptic in the room, or the one you wish you'd avoided? I read every comment this week.
  • Thumbnail discipline: restrained — open Bible, no swords, no battle stock, no shock graphics.
  • Cross-link: set "How to preach on hell" (and the imprecatory-psalms hub when it exists) as related videos / on the end screen, and add all of them to the Hard Texts playlist. The hard-text → hard-text binge is the moat.

Spoke Shorts​

Four fresh vertical re-records (close framing, SermonWise Shorts OBS profile), not crops of the hub. 20–40s each. Hook stamped on frame 1 as on-screen text AND said first; no intro, no music. ONE idea, ONE spoken CTA per Short. Burned-in captions, cut every pause over ~250ms. Each Short's related-video → this hub (paste the URL after the hub publishes); add all four to the Hard Texts playlist. Cut from chapters 2 / 6 / 5 / 7 of the hub.

Honesty-first rules (this is the brand's hardest-question content — non-negotiable): present the difficulty as real; never let a 35-second clip imply the problem fully dissolves. Absolutely NO endorsement of modern violence or "us vs. them" — Short ④ exists partly to slam that door. Every Scripture reference is a real verse, quoted accurately. The verbal funnel CTA is "the full walkthrough is on the channel," never "link below."

Short ① — "Did God command genocide?" how to preach it honestly (from hub ch. 2)​

Script (~38s, word for word)​

Open your Bible to Joshua and there it is: "they devoted to destruction all that was in the city" — men, women, young and old. And the question every honest reader asks: did God command genocide?

Here's the one rule for preaching this text. Don't dodge it, and don't explain it away. Name it out loud first — "this is one of the hardest passages in the Bible, and if it troubles you, you're reading it rightly." The moment you stop pretending it's fine, the skeptic in your back row leans in.

You won't make Joshua comfortable. You can make it honest. That's the job.

The full walkthrough is on the channel.

CTA type: funnel (channel). HOOK (verbatim, eyes up): "'Did God command genocide?' Don't dodge that verse in Joshua. Here's how to preach it honestly." Glance prompts: Joshua 6:21 read out loud → the genocide question → don't dodge, don't explain away → name it first → "you're reading it rightly" → skeptic leans in → honest, not comfortable → CTA.

Upload metadata​

  • Title: "Did God Command Genocide?" How to Preach the Conquest of Canaan Honestly
  • Description opener: Joshua's hardest verse — "devoted to destruction" — and the one rule for preaching it: don't dodge it, don't explain it away, name it out loud first. The skeptic in your pews is waiting to see if you will. Full walkthrough on the channel. (append the standing block + links)
  • Hashtags: #Preaching #HardTexts #SermonPrep
  • Pinned comment: Have you preached the conquest, or quietly skipped it? Be honest.
  • Playlists: Hard Texts

Short ② — The skeptic's #1 objection is in your pews (from hub ch. 6)​

Script (~37s, word for word)​

The number one objection to the Bible isn't in some debate online. It's sitting in your pews — and it's the conquest of Canaan. "Did God command genocide?"

So preach like that person is in the room, because they are. Two ditches to avoid. The dodge: skipping the hard verse, spiritualizing it into "conquer your inner Canaanites." And the cheerleading: the triumphant "God's enemies got what they deserved" tone that makes thoughtful people wince.

Stay out of both. You can say, "I've shown you the tools, they help, and I still find this hard — and I trust the God revealed at the cross more than I trust my own discomfort." That honesty keeps more skeptics in the room than any airtight argument.

How do you handle this one? Tell me below.

CTA type: comment (community). HOOK (verbatim, eyes up): "The skeptic's #1 objection isn't online. It's in your pews: 'Did God command genocide?'" Glance prompts: #1 objection → it's in your pews → preach to the room → ditch one: the dodge → ditch two: the cheerleading → "I still find this hard" → trust the cross → ASK below.

Upload metadata​

  • Title: The Skeptic's #1 Objection Is Sitting in Your Pews
  • Description opener: The hardest objection to the Bible — "did God command genocide?" — isn't in an online debate; it's in your congregation. Preach to that person: avoid the dodge and the cheerleading, and don't be afraid to hold the tension honestly. (append the standing block + links)
  • Hashtags: #Preaching #Apologetics #HardTexts
  • Pinned comment: How do you preach the conquest with a skeptic in the room?
  • Playlists: Hard Texts

Short ③ — Rahab is the key to the conquest (from hub ch. 5)​

Script (~38s, word for word)​

Rahab is the key to the whole conquest, and most of us preach right past her.

The first Canaanite the spies meet — exactly the people under the supposed death sentence — is a prostitute named Rahab. And the text doesn't destroy her. It has her confess, "the LORD your God, he is God." She's spared, brought to live inside Israel, and her name lands in the family tree of Jesus.

Now hold her next to Achan in the very next chapter — an Israelite who's judged. A Canaanite saved, an Israelite judged, back to back. If this were ethnic cleansing, that's backwards. The line was never blood. It was always faith.

The full walkthrough is on the channel.

CTA type: funnel (channel). HOOK (verbatim, eyes up): "Rahab is the key to the conquest — and most of us preach right past her." Glance prompts: Rahab = the key → first Canaanite is a prostitute → she confesses the LORD → spared, brought in, in Jesus' genealogy → Achan the Israelite judged → Canaanite saved + Israelite judged → not ethnicity, faith → CTA.

Upload metadata​

  • Title: Rahab Is the Key to Preaching the Conquest of Canaan
  • Description opener: A Canaanite prostitute is saved and grafted into Israel — and into the genealogy of Jesus — while a faithless Israelite is judged in the very next chapter. Rahab shows you the conquest was never about race. The line was always faith. (append the standing block + links)
  • Hashtags: #Preaching #HardTexts #SermonPrep
  • Pinned comment: Did you catch the Rahab–Achan parallel the first time you preached Joshua?
  • Playlists: Hard Texts

Short ④ — Don't dodge the hard verse in Joshua (from hub ch. 7)​

Script (~36s, word for word)​

One thing the conquest of Joshua is never, ever a template for: human violence. Not a crusade, not a culture war, not "us versus them" in your town.

History is full of people who grabbed Joshua to bless their own violence and called their enemies "Canaanites." That's not interpretation. That's theft. The text gives no warrant for it, and the New Testament slams the door: "love your enemies."

So when you preach it, say that out loud. Let the hard verse expose how seriously God takes evil — and then drive it to the cross, where the judgment lands on God himself. Never let "Canaanite" become a word for anyone in your town.

What's the one thing you make sure to say? Tell me below.

CTA type: comment (community). HOOK (verbatim, eyes up): "Don't dodge the hard verse in Joshua — and never make it a license for violence." Glance prompts: never a template for violence → no crusade, no culture war → history's theft of Joshua → "love your enemies" → say it out loud → expose how God sees evil → drive it to the cross → ASK below.

Upload metadata​

  • Title: Don't Dodge the Hard Verse in Joshua (and Never Weaponize It)
  • Description opener: The conquest of Canaan is never a template for human violence — not a crusade, not a culture war, not "us vs. them." Name the hard verse, refuse to weaponize it, and drive it to the cross where the judgment lands on God himself. (append the standing block + links)
  • Hashtags: #Preaching #HardTexts #Apologetics
  • Pinned comment: What's the one thing you always say out loud when you preach a hard text?
  • Playlists: Hard Texts

Suggested publish schedule (alternating funnel / comment)​

DayShortCTA
1① "Did God command genocide?"Channel
2② The skeptic's #1 objectionComment
3③ Rahab is the keyChannel
4④ Don't dodge the hard verseComment

Reply to every comment in the 7-day window. Per Short after upload: related-video → this hub, end-screen → "How to preach on hell" (when published), add to the Hard Texts playlist, pin the comment question.

Voice check (before release)​

  • Honesty-first, never triumphalist. The difficulty is real; a 35-second clip must not imply it fully dissolves.
  • One CTA per Short — channel line OR comment question, never both spoken.
  • No "link below" — always "on the channel."
  • Absolutely NO endorsement of modern violence, ethnic hatred, or "us vs. them." Short ④ exists to slam that door.
  • Every Scripture reference is a real verse, quoted accurately; scholars cited generically ("many Old Testament scholars argue…"), never with invented names or quotes.

Upload metadata — the hub (pastor-search, paste-ready)​

Add the hub to the Hard Texts playlist (note: create it — this hub and "How to preach on hell" anchor it). Cross-link the other Hard Texts hubs as related videos / end screen. (The four Shorts' titles, descriptions, hashtags, and pinned comments live with their scripts above.)

HUB — title A/B (Test & Compare):

  • A: How to Preach Joshua and the Conquest: "Did God Command Genocide?"
  • B: The Hardest Question in Your Pews: Preaching the Conquest of Canaan Honestly

HUB — full description (paste-ready):

How to preach Joshua and the conquest of Canaan — honestly — when "did God command genocide?" is the question sitting in your pews. This is the single objection most likely to be in the room the Sunday you open Joshua, and most of us were taught to preach around it. We're not going to dodge it.

This walkthrough names the hard texts out loud (Deuteronomy 20:16–18; Joshua 6:21; Joshua 10–11; 1 Samuel 15), then lays out — fairly, not as a tidy bow — the four interpretive tools the church has used: the Ancient-Near-East war-rhetoric reading (survivors still present in Judges 1–2), God's long patience and the real wickedness of Canaan (Genesis 15:16; Leviticus 18), judgment-not-race (Rahab the Canaanite saved, Achan the Israelite judged), and the once-for-all, un-repeatable nature of these texts. Then the pastoral move: how to preach this with a skeptic in the room — acknowledge the difficulty, refuse both the dodge and the cheerleading, hold the tension with reverence. And the line you must say out loud: this is never a template for human violence today.

Where the path leads: Christ takes the herem — the curse — onto himself (Galatians 3:13); the true conquest is the defeat of sin and death (1 Corinthians 15:26), not Canaanites; and "love your enemies" (Matthew 5:44) is where the whole story was always going.

What the Sermon Prep Desk is: prep help for preachers. Angles, words, outlines, and ways of seeing the text. Raw material for YOUR sermon, not a finished product.
What it isn't: nobody here does the wrestling for you — and on a text like this, the wrestling is the sermon. Your prayer, your conviction, your voice, and your pastoral courage stay with you. We help you start. You bring it home.

The Tuesday Sermon Prep Pack, a weekly email for pastors: https://sermonwise.ai/prep-desk
SermonWise.ai: https://sermonwise.ai

Chapters (estimated — replace with real timestamps after recording)
0:00 "They devoted to destruction": the verse in your pews
0:50 Name the problem out loud (the herem texts)
2:30 Four interpretive tools, held loosely
5:20 The line you must say: never a template for violence
6:40 Rahab is the key to the conquest
8:00 How to preach this with a skeptic in the room
10:00 Do's and Don'ts
11:30 Walk the path to Jesus (Christ takes the curse)
13:00 The conquest at a glance
14:00 A free prep pack + close

#Preaching #HardTexts #SermonPrep

HUB — chapters above are ESTIMATES — replace with the real timestamps from the FINAL render after recording (the ~7s standing stinger after the cold open will shift everything; re-read them off the file). Pinned comment: Have you preached the conquest — or have you quietly skipped it? What's the one move that helped you keep the skeptic in the room, or the one you wish you'd avoided? I read every comment this week.

Studio checklist​

Hub: clickable links in the description (prep-desk first) · chapters (mark "estimated" until the real render is timed) · Test & Compare on the title · pin the comment · end-screen + related-video cross-link to "How to preach on hell" (and the imprecatory-psalms hub when it exists) so the hard-texts audience binges across the cluster · add to the Hard Texts playlist (create it). Per-Short Studio steps are in the Spoke Shorts section above: related-video → this hub, add to Hard Texts, pin the comment question.