Podcasts about Ate

When I was 11, I got bullied for two years straight. Ate lunch in a toilet stall. Cried before school every day. No friends.By 21 I was a millionaire. By 28 I'd made $40 million.That's not a coincidence and understanding the connection between those two things is the most important thing I've ever done for my business.In this video I share the exact mental model I use with my highest-level clients to help them find what I call their Drive Vacuum; the deep psychological fuel behind every goal you've ever had.When you find yours, motivation stops being a problem you have to solve. It becomes something you can't turn off.This one goes close to the bone for me.Watch it here on Youtube: https://youtu.be/HPWZd2Bv3q0

Resumen de la semana 21 del 2026 y lo que se viene Ahondamos en #dell #micron #bitcoin Curso Intensivo en Vivo | Junio 2026SWINGLAB 2026

What does life actually look like after eating disorder recovery? Not the Instagram version—the real, honest truth. Today, on my youngest son's 8th birthday, I'm sharing the profound lessons recovery has taught me about life, motherhood, building a business, and navigating the beautiful mess of being fully human. These aren't platitudes or recovery clichés—they're hard-earned truths from someone living freely on the other side. In this deeply personal episode, you'll discover: Why your perspective determines whether thoughts become prison or power How fear reveals inexperience, not inability The recovery superpower that changes everything Why everything (yes, everything) is temporary The liberation of becoming your own rescue How to stop wasting your most precious currency Why healing happens through action, not perfection How your recovery creates ripples that save other lives For the woman wondering if recovery is worth it—this is your answer. THE BIRTHDAY REVELATION Yesterday, we celebrated my son turning 8. As I watched him blow out his candles, I got emotional thinking about all the birthdays I was present for him but not for myself. But more than that—I started reflecting on everything recovery has given me beyond just freedom from food noise. Wisdom about life, relationships, business, and what really matters. These 8 lessons aren't just about recovery—they're about living fully awake in your own life. LESSON 1: YOUR PERSPECTIVE CAN BE YOUR POWER OR YOUR PRISON During my disorder: My appetite = my failure. Family dinners = battlegrounds. My changing body = what I should fear above all other things. Now: My sons appetite (and mine)= health. Dinners = connection. His growth = beautiful unfolding. The truth: Your perspective shapes everything—how you see situations AND how you let others' opinions affect you. Eleanor Roosevelt was right: No one can make you feel inferior without your consent. Recovery teaches you to withdraw that consent and choose empowering perspectives. Your thoughts can be the walls of your prison or the wings of your freedom. LESSON 2: FEAR COMES FROM INEXPERIENCE, NOT INCAPABILITY Every time I was terrified to try something new in business—launching programs, raising prices, speaking—it wasn't because I couldn't do it. I just hadn't done it yet. The eating disorder convinced me I was incapable of eating intuitively, resting without guilt, taking up space. But I wasn't incapable—I was inexperienced. Every fear about recovery isn't proof you can't do it. It's proof you haven't experienced it yet. The only way through inexperience is experience. LESSON 3: RADICAL HONESTY IS YOUR RECOVERY SUPERPOWER For years, I lied constantly: "I'm fine" (when dying inside) "I don't care about food" (when it consumed my thoughts) "Recovery is easy" (when it felt impossible) But dishonesty keeps you sick. Honesty sets you free. Being honest with my kids about needing rest. With clients about what recovery requires. With myself about what wasn't working. That radical honesty—about what you want, need, feel, and what must change—becomes your greatest recovery tool. LESSON 4: EVERYTHING IS TEMPORARY—THE GOOD AND THE HARD The hard seasons pass: Teenage drama, business struggles, recovery setbacks. The beautiful moments pass too: My son's 8th birthday will never come again. Your eating disorder feels permanent when you're in it. Recovery struggles feel endless. But they're not. Recovery game-changer: Never ruin a good day thinking about yesterday's mistakes. One slip-up used to destroy my entire week. Now I know—yesterday's choices don't determine today's possibilities. Everything is temporary. How do you want to spend this temporary time? LESSON 5: YOU ARE YOUR OWN RESCUE This sounds harsh but it's liberating: No one is coming to save you from your eating disorder. No perfect therapist, magic moment, or external circumstance. The beautiful flip: You have everything you need inside you already. You don't need to wait for someone else to fix, validate, or give you permission to heal. You are the one you've been waiting for. Your recovery is your responsibility—and that's your power. LESSON 6: TIME IS YOUR GREATEST CURRENCY Building a business while raising kids taught me: Time is the only thing you can't make more of. I volunteer time for causes I believe in. Invest time in relationships that matter. Spend time on fulfilling work. But I refuse to waste time on: Diet culture Food obsession Body hatred Disorder behaviors Every minute in your eating disorder is a minute you can't spend living your actual life. LESSON 7: HEALING HAPPENS THROUGH ACTION, NOT PERFECTION My kids don't grow in perfect straight lines. Some days they're wise beyond their years, other days they melt down over socks. Recovery is the same. Some days you feel free, others you struggle with old thoughts. The key insight: You can't think your way to recovery. You have to live your way there. I didn't positive-think my way to food freedom. I acted my way there: Ate when I didn't want to Rested when it felt wrong Took up space when I wanted to shrink Your thinking changes to match your actions—not the other way around. LESSON 8: YOUR RECOVERY RIPPLES INTO THE WORLD When you recover loudly, you keep others from dying quietly. Your recovery matters beyond just you: Every woman who realizes she's not alone Every mother who models food freedom for her daughter Every person who chooses life over disorder Share this podcast. Share your story. Recover loudly so others know freedom is possible. THE TRUTH ABOUT LIFE AFTER RECOVERY As I tucked my 8-year-old in last night, he said, "Mom, this was the best birthday ever." I realized—I was fully present. Not calculating cake calories. Not worried about photos. Not planning tomorrow's restriction. That's the truth about life after recovery: You get the gift of being present for your own life. You get to: Show up fully for your kids Build businesses from passion, not perfectionism Love people without keeping score Take up space without apologizing Live without constant internal negotiation KEY QUOTES

In this profound exploration of Matthew 22:1-14, we examine Jesus's parable of the wedding feast—one of the most theologically dense teachings in Scripture. This parable reveals the magnificent scope of God's gospel invitation extended to all humanity, the tragic reality of human rejection, and the sovereign grace that ensures God's purposes will not be thwarted. Through the imagery of a royal wedding banquet, Jesus addresses the religious leaders who challenged His authority while simultaneously unveiling timeless truths about salvation, election, and the nature of the Church. This episode unpacks the parable's layers of meaning, from the universal call of the gospel to the particular grace of election, equipping believers to understand both the urgency and the sovereignty of God's redemptive work. Key Takeaways The Universal Gospel Call Is Genuine and Urgent: God's invitation to salvation goes out indiscriminately to all people, regardless of ethnicity, social status, or moral condition. This external call is sincere, well-meant, and accompanied by genuine offers of grace. Human Rejection Is Willful and Culpable: The parable demonstrates that humanity's refusal of God's invitation is not due to insufficient information but to volitional rebellion. This rejection often progresses from indifference to active hostility against God and His messengers. God's Sovereign Purposes Cannot Be Frustrated: Despite widespread rejection, the wedding hall will be filled. God's redemptive plan includes the expansion of His covenant community beyond ethnic Israel to include Gentiles from every nation. The Wedding Garment Represents Imputed Righteousness: The garment required for the feast symbolizes the righteousness of Christ, received by faith alone, not earned through human effort. This illustrates the doctrine of justification by grace through faith. The Visible Church Contains Both Genuine and False Believers: The parable warns that not all who hear the gospel and enter the visible church possess true saving faith, distinguishing between the external call and the internal, effectual work of the Spirit. Eternal Punishment Is Real and Conscious: The parable's conclusion soberly affirms the doctrine of eternal, conscious punishment for those who reject Christ, depicted as "outer darkness" with "weeping and gnashing of teeth." "Many Are Called, But Few Are Chosen": This foundational statement maintains the biblical tension between the universal external call of the gospel and the particular, effectual call of God that sovereignly draws the elect to salvation. Key Concepts The Nature of the Gospel Call: External and Effectual Reformed theology has carefully distinguished between two aspects of God's call. The external or general call is the sincere proclamation of the gospel to all without distinction, inviting everyone to faith and repentance. This call is genuine on God's part—He truly offers salvation to all who hear. However, due to total depravity, the natural person will not respond to this call on their own. The internal or effectual call is the sovereign, irresistible work of the Holy Spirit by which the elect are regenerated, have their wills renewed, and are infallibly brought to saving faith. This distinction preserves both human responsibility (we are culpable for rejecting a genuine offer) and divine sovereignty (God alone saves by His grace). The parable beautifully illustrates both realities: servants genuinely invite all they find on the highways, yet the King ultimately determines who is properly clothed for the feast. The Wedding Garment and Justification by Faith Alone The wedding garment represents one of the parable's most critical theological elements. In ancient Near Eastern culture, hosts often provided garments for wedding guests, making the lack of proper attire inexcusable. Theologically, this garment symbolizes the righteousness of Christ imputed to believers—a righteousness not produced by human effort but received through faith alone. This directly confronts any notion of works-righteousness or the idea that we can stand before God based on our own moral achievements, religious observances, or church membership. The man without the garment represents those who presume to approach God on the basis of their own righteousness rather than Christ's alien righteousness. His speechlessness before judgment illustrates that on the last day, no one will successfully argue their case on grounds of personal merit. This underscores the Reformation principle of sola gratia and sola fide—salvation is by grace alone through faith alone, clothing us in a righteousness that is entirely Christ's. The Tension Between Universal Call and Particular Election The parable's conclusion—"many are called, but few are chosen"—encapsulates one of theology's profound mysteries. This statement places two realities side by side without resolving the tension philosophically. The invitation truly goes to all (universal call), yet only some respond savingly (particular election). Reformed theology maintains this biblical tension rather than collapsing it in either direction. We don't limit the external call only to the elect (hyper-Calvinism), nor do we make the internal call dependent solely on human decision (Arminianism). Instead, we affirm that the gospel invitation is genuinely universal while the effectual drawing is sovereignly particular. This means Christians can proclaim unreservedly, "Christ has died for you" to any person, knowing the offer is sincere, while simultaneously trusting that God will infallibly save all His elect through that proclamation. Memorable Quotes "The most scandalous and tragic thing that could happen at a wedding or a wedding banquet is that nobody shows up. The guests don't come. Or in fact, not only do they not come, they don't want to come—they burn the invitations." "You don't bring anything to your salvation except the sin that made it necessary." "Many a man in this world will silence his own conscience with many a fair excuse. But in that day, there will be no excuse, no plea, no delay." - William Perkins Full Episode Transcript [00:00:58] Jesse Schwamb: Welcome to episode 493 of The Reformed Brotherhood. I'm Jesse, and this is the podcast where we will talk about every single parable. Hey, brothers and sisters. So when was the last time that you were at a wedding? I think weddings are one of the most glorious of all kinds of human events and celebrations, and I think the solemness of the vows and the promises that are exchanged between a man and a woman in marriage in that ceremony, or maybe only equaled by the joy of those same vows and promises. And of course, the whole point of coming together to celebrate a, a wedding. Is to make that joy consummate and complete by having others participate in it. The seeing the union of a man and a woman become one, the excitement of that love expressed in promise and commitment. It's an incredible thing. And I was thinking about this recently because our wedding invitation is actually framed in, in our living room because one of the guests that we invited gave that to us as a really thoughtful gift. And so our wedding ceremony and the party that followed, and it was a. Amazing and awesome party, especially thanks to my in-laws and my parents who generously made sure that that was possible was an exceptional event that we still talk about all the time. Actually, you know, in my wedding when we had this grand kind of wedding banquet afterwards, we had a friend of ours who actually performed the song that we danced to on grand piano and sang for us, which is amazing. We had a DJ in one room and we had a live jazz band in another, and I specifically recall. That when we left late in the evening, my new wife and I, that there were still people on the dance floor having a good time. And I thought, this is the way it's supposed to be. I mean, this is a wedding. This is a wedding banquet. [00:02:58] Why No One Comes [00:02:58] Jesse Schwamb: And so it also made me think recently, especially as we find ourselves in Matthew chapter 22, continuing to look at all these incredible parables that Jesus gives to us, that perhaps the most scandalous and tragic thing that could happen at a wedding or a wedding banquet is that nobody shows up. The guests don't come. Or in fact, like not only do they not come, they don't want to come, they burn the invitations. They wanna have nothing to do with the celebration or the ceremony itself. And so Jesus has been doing all of this teaching that we've been tracking, and he's been responding to these leaders in the Jewish community, the people we call the Pharisees and the scribes who have challenged his authority. And he's been progressing in the way that he's almost ratcheting up the language that he's using, the indictments that he's bringing to them. And now he's about to bring in weddings and specifically the wedding banquet. And that is where we're gonna find ourselves in a Matthew Chapter 22. Now, by the way, I should also mention that because my wife is super popular lady and super lovable. We had a pretty large wedding. I think we had over 200 guests, and so. Because my father-in-law is retired military, we were actually able to have our whole wedding banquet, our whole celebration and party on a local army base. But because of that, it meant that before you could actually get onto the base, all of our guests. Had to be searched. So it's nothing like, you know, basically just shaken down your wedding guests before they show up. So that also was super fun.  [00:04:32] Reading Matthew 22 [00:04:32] Jesse Schwamb: But let's go to the scriptures, everybody. So here's Matthew chapter 22. Uh, listen to this as we take a look at what Jesus has to say and why he brings in weddings. Actually, it might be helpful to say or to give you something, rather to listen to or listen for before you even hear me read the scriptures because. This parable of this wedding banquet, it is definitely one of the most theologically dense parables in the entire synaptic tradition. It is set like we've been saying within the final week of Jesus' ministry in Jerusalem, and it's embedded in the sequence of confrontational exchanges that he's having with the Jewish leadership because they have challenged his authority. And so as you listen to this being read, I want you to clue in, key in as they say to a couple of things. See if you can find the, like the Christological proclamation in this. There's a, a covenantal poll. I think there's some sociological instruction and there's an eschatological warning. All of this happens as is Jesus's jam in the short span of several verses where he illuminates all of these principles of the sovereign grace of God and the summons of the gospel. Total depravity and culpability of this, these rebellious people who refuse the call, the historical judgment of God upon the covenant breaking Israel. And then of course, the subsequent expansion of that covenant into the community include to include the Gentiles. All of this is happening. In this parable, and so I want you just to listen for that as we together read. Or in my case, I guess I just read, especially if you're driving, do not read the parable that begins in the first part of Matthew chapter 22. Here's the word of God. And Jesus answered and spoke to them again in parables saying The kingdom of heaven may be compared to a king who gave a wedding feast for his son, and he sent out his slaves to call those who had been called to the wedding feast and they were unwilling to come again. He sent out other slaves saying, tell those who have been called. Behold. I have prepared my dinner, my oxen and my fon livestock are all butchered and everything is ready. Come to the wedding feast. But they paid no attention and went their way, one to his farm, another to his business, and the rest seized the slaves and mistreated them and killed them. But the king was enraged and he sent his armies and destroyed those murderers and set their city on fire. Then he said to his slaves, the wedding is ready, but those who were called were not worthy. Go, therefore, to the main highways and as many as you find there, call to the wedding feast. And those slaves went out into the streets and gathered together all they found both evil and good, and the wedding hall was filled with dinner guests. But when the king came in to look over the dinner guests, he saw a man there who is not dressed in wedding clothes, and he said to him, friend, how did you come in here without wedding clothes? And the man was speechless. Then the king said to the servants, bind him hand and foot and throw him into the outer darkness. In that place, there will be weeping and gnashing of teeth for many are called, but few are chosen.  [00:07:50] Parable Context [00:07:50] Jesse Schwamb: Wow. So what an incredible. Story, what an incredible foundation or rubric or context in which so many rich theological concepts and pastoral concepts, doctrinal concepts are given to us from Jesus. And you'll notice that of course, chronologically here, this parable is following the parable of the two sons and the parable of the wicked tenants. Those are the vine growers that we were talking about over the last several episodes. And this one rounds everything out. It forms like a triptych of rejection parables directed against these chief priests and the Pharisees who keep coming after Jesus and his authority. And Matthew signals this kind of escalating tension. The Jewish leaders are now explicitly seeking to arrest Jesus. And Jesus responds not by treating their, not by retreating, of course, but by intensifying his indictment in this parabolic form. And here's where we arrive in Matthew 22. It's interesting to me, of course, that this is the approach that Jesus takes. He has already conveyed these two great stories, and at the end of the last one, Tony and I spoke about how this was where at least Matthew explains to us very directly that the, the Pharisees and the scribes, they understood, they discerned that Jesus was speaking about them, and yet Jesus says, I'm not done yet. I've got one more. And this is the culmination of all the things that he's been saying. And it starts again in verse one with Jesus saying, and again, he spoke to them in a parable. You know, it signals that the parable itself is still a reply. Not to a verbal question at this immediate moment, but to this ongoing posture of rejection exhibited by the religious leaders. You notice that what Matthew says here is very, I think, theologically significant in light of where Jesus explains that the parables both reveal and they conceal their instruments of divine judgment upon heart and hearts, even as they illuminate those with ears to hear. This is why I think it's just so important that as Christians. Even as we study God's word, as we participate in it, so to speak, as we let it read us, that we come with this posture of prayer, that we desperately need God's Holy, holy, holy Spirit to illuminate for us what the scriptures say, to lead us into the paths of righteousness and judgment, which are present in the scriptures, so that we may understand them with these spirit-filled eyes, with a spirit enabled brain with ears that have been unstopped by the spirit. So these parables are the mode by which Christ simultaneously honors and judges his audience. He shows indirectly what it would've been of no use to state plainly. And so the parable form itself is really part of the message here. I think that's something hopefully you picked up as we've been processing them all together, that Jesus opponents cannot arrest what they cannot fully comprehend, yet their incomprehension is itself their condemnation, right? This is, this is the mystery. Of the gospel of what God does, where there is this outward and full unbiased external call, and yet there is something that is efficacious by the power of the Holy Spirit for those whom God has chosen and called to himself so reformed to eus. Are attentive to the authorial intent in historical situatedness of each thing that Jesus says. That's one of the things I think is great about the way in which we kind of have organized our theological perspective and these parables function as a prophetic oracle of judgment. And certainly that's like in an Old Testament accent. I mean, that's the Old Testament jam. It's an Old Testament lawsuit kind of John. It's like law and order. If law and order were Moses, were doing it right. So notice that again, as Tony and I've said so many times before, what I kind of always find so phenomenal about these parables is that often we think of parables as having the main object of being a noun of some kind. It's a person, it's a place. It's a thing that is sometimes the case, but more often than not, it's one of those nouns associated with a verb.  [00:11:59] Kingdom And The King [00:11:59] Jesse Schwamb: And so we get that in verse two. The kingdom of heaven may be compared to what? To a king who gave a wedding banquet for his son. And so it implies that the kingdom is being revealed and likened in a definitive act. We got verbs, loved ones. This is the classic. The ultimate, God does all the verbs because you're gonna hear her over and over again. God is going out. God is giving. God is seeking. God is going after, and these verbs are really the center of the parable itself. It's not just that it's the wedding banquet as maybe the title in your scripture gives you, but it's more about this giving of this event and it's preparing of this grand feast. And so the recurrence of this allegory seemed, I think, pretty straightforward to us. The the king is God, the Father, the Son is Christ, and the wedding banquet, which by the way in the Greek here is plural, is really emphasizing that it's a totality of an occasion. This is the Messianic feast. This is the eschatological consummation of the Covenant of Grace. And that image imagery draws like so deep from this Old Testament well and background of God as the husband and the bridegroom of Israel. Again, how lovely and amazing for Jesus and his thorough knowledge of the scriptures to draw in something that the audience would've been like, yes, I know what you're talking about. I'm totally down with that. And so the son's wedding is therefore not some kind of like incidental entertainment. It is the central event of all history, the installation of the Messianic king and the gathering of his bride. And of course, the people hearing this would've immediately gravitated toward that. I think they would've leaned in maybe even like smiled or smirked at one another, knowing that this was now all that veiled. What Christ was drawing on here was the classic presentation. Of the family of God represented in the children of Israel itself, being drawn back into consummate harmony with God the Father, where there was peace and unitedness, and a celebration of this fact that all things were now made and brought together, that God was restoring and bringing all those back to himself in his true and true kingdom that could not be thwarted. So the fact that the king gives the banquet, prepares it, sends servants, selects the guests, underscores this incredible modernistic character of salvation. I think it's impossible to miss here that God is literally doing all the verbs. The initiative at every point is divine. There's no hint here of synergism. The guests do not arrange their own invitations, literally. And so that's why in verse three, we see God, he sending out his servants. And of course that's a familiar theme. It should be to us. If you've been tracking with us the last several parables we've been speaking of because the servants represent the prophets of the Old Testament and subsequently the apostles and the ministers of the word. The invitation had already gone out to quote those who were invited. So it's this perfect passive parable in the Greek, it's, it's indicating a prior and standing invitation. This is the external or general call of the gospel going out through the preaching of the word. And notice that there is always a response. Even here, Jesus moves directly and quickly to here's what the response was. In other words, as the scripture has told us that God's word never goes out in returns void, there's always, as it were, a response here, that's illustrated for us very directly because the response is not so good.  [00:15:32] Invitation Refused [00:15:32] Jesse Schwamb: I mean, this is what would, this is horrible like wedding etiquette. They were not willing to come. And this verb I think is critical because it's volitional refusal. It's not mere ignorance. And reformed theology is insistent here against any kind of constellation that makes man's rejection of the gospel. A matter of insufficient information or circumstances we know better, right? We as people should know that we as Christians who have been changed, know that the natural man here is not natural, merely because he lacks the certain kind of information as if he could be restored or regenerated or reformed if we just knew more things. The will is in bondage to sin. And so as the Westminster Confession, faith says, man, by his fall into a state of sin, hath wholly lost all ability of will to any spiritual good accompanying salvation. This is classic Jonathan Edwards, like, you don't bring anything to your salvation except the sin that made it necessary. For some reason in my head, I said that with kind of a, a weird, almost like southern attitude, which I did not mean to convey. But the point is that this refusal is total, it's willing, it's culpable, it's damnable, it's precisely that, which makes it all the more grievous. The invitation is genuine, the refusal is genuine, and the guilt here is entirely real. So the invited in verse three, represent all of Israel. I, I would say like particularly the leaders here, Tony and I have been talking about the responsibility of these, these leaders in particular to, of course, lead Shepherd, grow these people in faith and a love toward God in a way that is toward freedom and now toward more conviction around extraneous rules or heavy burdens that they set up for them that they cannot perform. And so we have these leaders who had received the covenantal promises and the prophetic witness. I mean, that's like classic Romans nine. The rejection of the servants echoes the pattern of prophetic persecution throughout all of Israel's history. So this is sad stuff. It's a sad beginning to have this grand wedding feast prepared by this king for his son set in motion with the invitations already gone out. And essentially all of those who have been invited have Ally refused.  [00:17:49] Feast Is Ready [00:17:49] Jesse Schwamb: But what's so incredible about God and his loving kindness is still represented here in verse four. The king does not relent after the first refusal, which is remarkable. I mean, this is, again, going back to our proper understanding that we love because God first loved us. That love always leads to giving. And so therefore, God so loved the world that he gave his only son. And when did he give his son? At the fullness of time when we were still at enmity, when we were enemies with him still, he sent his son for us and he sends, therefore a second embassy with an even more urgent and elaborate message that he gives them. He puts into their mouth. And the feast, again, is not merely planned. It's prepared. It's ready. The oxen and fat and calves are images of this lavish like sacrificial celebration. Everything's all slaughtered. Everything is ready to go. Now, I don't know the last time you've been to like an epic feast. I do mean like epic over the top feast. I want you to look up something for me. When you have a chance, look up, just go to your browser of choice and type in shady maples smorgasbord. Now, I don't know if you know what a smorgasbord is, but it's like a, I guess it's like a buffet, but like if you took a buffet and multiply it by a million and then only serve like rich, decadent food and more food than you could possibly really imagine and close to where I live, there's a very famous Amish style. Buffet called Shady Maple Smoker Sport. Just go look it up. 'cause it's gonna be possible for you to describe, but all I can say to you is this isn't just like your standard buffet, it's not just like a potluck where it's like, Hey, we got ham. And, um, we've got some salads and, uh, we've got that, uh, what's that? That weird stuff. You can I, the ambrosia, like we, we've got your hydrox cookies for dessert. This is the last time I was there and uh, actually I was there with my parents and my wife and they treated us. And because this was at a part of my life where my gallbladder was trying to attack me and kill me, I remember just being so ill while I was there feeling so ill, and yet just being so disappointed and bummed out that I couldn't eat all this glorious food because there was filet mignon and lobsters. And shrimp and fish and ham like glazed ham and like carving stations. And then for desserts there was like custards and pies and ice cream and cookies and whoopee pies. And it was this over the top celebration of food. And you couldn't help but just feel like, wow, this thing that we're doing right now is like incredible. I've also, I don't think ever seen my father sample so many different desserts because it was special. This was a, a lavish and incredible celebration for us, and it was prepared, it was ready to go. And we find the same thing here. And so the second sending corresponds to this ministry of the Apostles and the early churches proclamation to Israel. The urgency of the messages come now. It reflects this eschatological pressure of the gospel. A good kind of pressure as if like there's a tea kettle on the stove and it's heating up, and now it's starting to whistle and then to boil over. The kingdom has arrived. Loved ones, the feast is set, delay is inexcusable, and, and so the language of readiness, I think is this glorious language of the gospel. The atonement has accomplished. Christ has been crucified, risen, and exalted, and the feast of salvation is prepared. And what I love is that the reformed tradition consistently insists on the sufficiency of Christ's work for all and the genuine freeness of that gospel offer. I like this is what I usually go back to, is that the cannons of dort affirm this in this way. This is the quote. The promise of the gospel is that whosoever believes in Christ, crucified shall not perish, but of everlasting life. This promise together with the command to repent and believe, ought to be declared and proclaimed to all the nations. The invitation is genuine and urgent. The feast is truly ready. [00:22:01] Mission To All [00:22:01] Jesse Schwamb: The church that I attend is part of the Christian Missionary Alliance denomination, and one of the many things I love about my church is that outward and continual focus on this very thing. That the invitation is genuine. It is urgent, and the feast is truly ready, and it is for all peoples. This freeness to, as we talked about before, scatter the seed of the gospel message unreservedly and without bias to all, all in your sphere of influence. All nations, all people, all tongues, all tribe. And my church is very serious about this. In fact, one of the things our pastor loves to do is oftentimes when he's giving it this kind of proclamation, in fact, just this Lord's day, he was speaking from Matthew 28 and about the Great Commission and the essential nature of that great commission is every Christian's promise to participate in that. It is something you and I are commissioned for and we ought to regularly evaluate our, what our prayers look like. What our finances look like and what our time looks like with respect to whether we are taking seriously that commission, which God has given to us. And so in reminding us of that very fact, one of the things he'll often say from the pulpit is he'll ask out to the congregation, he'll say, what is our middle name? And everybody will respond, missionary. And, and while it's a little bit trite, it reminds us that as part of like the essential ethos in DNA of who we are as Christians, and in fact in this particular year. One of the themes that the whole Christian Missionary Alliance nomination has been focusing on is all of Jesus for All the World takes all of us. I love that all of Jesus for all the world takes all of us. And so we have embedded in this parable here, so much of this intentionality of the gospel, of going out for all people, making this, this message and this mission available. Going out and speaking and preaching and witnessing and testifying of how great God is and what he has done in setting and preparing this gospel message for all people. But in verse five, we find out that even still with all of this, they paid no attention. They went off one to his farm and another to his business. In other words, the word here suggests this kind of contemptuous indifference rather than this active hatred that that actually comes a little bit later. But worldly affairs, a farm, some converse. All this displaces the invitation. And these are not wicked activities, of course, in themselves. Their wickedness consists in their displacement of what is the ultimate. And that I think is actually like very penetrating diagnosis of the human condition. The great enemy of the gospel, at least it seems to me, is not always, as you talk to people, like some kind of dramatic philosophical rejection, some well articulated hatred toward God. It's instead like a quiet absorption in the ordinary pursuits of life. It's like what I think Augustine called being curved inward upon oneself. The world is a great enchant. It be witches our souls, it distracts us. There are so many things that can pull us away from not only meditating on this gospel message, but coming alongside and appreciating. In participating in that great commission. There's so many things to distract us. It's, it's not as if we need a list. I think if I asked each one of you or you asked me, what are some things that you find distracting that pull you away from time and prayer time, studying God's word, time spent with my wife, time spent serving in my local church. I'm not gonna be hard pressed to find those things to say to you. So this idea that we have, whether it's the farm or this business pursuit here, I suppose it could be representative to at least great earthly loves. You have the land, kind of a agrarian rooted life, and then there's trade mercantile and acquisitive life. I mean, maybe these just suggests that the rejection spans all of our social and economic classes, both within Israel at the time and for us today. And so we move both from like this kind of cold indifference, this we'll have other things to do. I'm, I'm just too busy. And, uh, how many times do we really convince ourselves that we can justify our busyness when we feel the pull of the spirit that there is a need? We feel the pull of the gospel message because there's the gospel pressure to ensure that we are speaking truth and love to those around us. That we ourselves are responding to this invitation with our wholeheartedness, our mind, soul, and spirit, everything that we are, and we convince ourselves. Well, I just, you know, I have a lot going on right now. God, there's just so much that I need to do.  [00:26:34] Indifference Turns Violent [00:26:34] Jesse Schwamb: Now we get to verse six and things shift a little bit. Verse six reads, while the rest sees the servants and treated them shamefully and killed them. Now, what's interesting to me is the indifference, kinda just that cold lackadaisical ness of verse five escalates somehow into violence. In verse six, some of them invited not only ignore the servants, but actively persecute them. And so here we have them, basically are being told they treated them outrageously, shamelessly, they killed them, and, and that's really the language of the entire prophetic tradition, the killing of the prophets. In fact, this Greek word here is ris. It's a word for arrogance. Honor, violating, assault, a sin against the honor of both the messenger and the one who sent him both. Like the one who is the emissary and the one who grants power or vouch saves authority to that emissary. And so to assault the king's servant is of course, to come against the king, and this is an act of high treason. It's against the sovereign God of the entire universe. I, I like here something that Calvin notes about this kind of inexcusable aggregation of aggravation of Israel's sin. He writes, they not only rejected the grace, which was offered to them, but added cruelty to their contempt. That's incredible. Right? That's exactly what we do. We reject God. It's, it's of course like not only just taking all the gifts he gives us and pretending as if they're under our own authority or. Have been the result of our own talents or abilities. But instead, when we do this, we add cruelty to all of our contempt. And the reformed doctrine, of course, of total depravity is not merely the claim that humans are bad. It's the claim that following humanity left to itself moves progressively from the indifference. That we saw in the previous verse, verse five, two, hostility toward the living God in his gospel messengers, which we see in verse six. In other words, unless God constrain us, loved ones, that is the natural end of man to move from this place where I do not care about God till I hate him, and then I hate all those who represent him, all those who speak on his behalf. [00:28:46] Judgment On The City [00:28:46] Jesse Schwamb: And so the king's response here, as you might imagine, is one of anger. He's angry. He sends his troops and he destroys the scriptures, say those are murderers, and he burns their city. I mean, the verse is almost certainly this kind of pro prophecy filled in its intent and its content. It's I think, probably a transparent reference to the destruction of Jerusalem by Roman armies in 80, 70. And Matthew, even if we say he's writing after that event, or in like a conservative dating with prophetic anticipation, presents Christ as foreseeing and pronouncing the divine judgment upon the city. And this King's anger, of course, is not just, it's not anger that's looking for reciprocity. It's not just anger that's saying, this has made me upset and I'm responding viscerally and emotionally. It's not petulant rage. It is holy and righteous wrath of the sovereign whose grace has been despised and whose servants have been murdered. The destruction is complete. The murderers are destroyed, the city is burned to the ground, and there are foreign tradition kind of following. A covenantal hermeneutic, I think reads 80, 70 as this terminus of the old Covenant administration in many ways, and the judgment upon Nashville Israel for his rejection, for her rejection, rather of the Messiah, you know? While all of that is true, I think what this presents for us is a reminder of how serious our God's Holiness is. And that again, every time we sin, every time that we come against God and someone would challenge his authority as it were, either directly or indirectly, we put ourselves in the place of those who reject the gospel message. And in so doing, we ought to fall on our knees and ask for the kind of repentance that is necessary because we ourselves are putting our place, we're extending among. The murderers, and in this case, the, the message that Jesus has for those is only anger and again, is a righteous kind of anger. So one might imagine as we read in like the previous parables, that Jesus could have just entirely ended there. It almost sounds like we've drawn to a close.  [00:31:04] Invitation Rejected [00:31:04] Jesse Schwamb: Listen, there's a king. He has a wedding banquet for his son. He sent out last invitations. Nobody came. He goes to confronts the guests and not only do they say we're not interested, some of them are like, yeah, we burned all the invitations. And then the people that you sent to remind us, we killed those people. And it'll be right for the king to say. That's it. Everybody's done here. I'm shutting the whole thing down. And honestly, that could have happened in the garden. That could happen at the cross. Instead, we find something totally different. The parable goes on.  [00:31:33] Feast Still Happens [00:31:33] Jesse Schwamb: In fact, verse eight reads, then he said to his servants, the wedding feast is ready, but those invited were not worthy. Notice loved ones that the feast does not get canceled. I mean, Christmas doesn't get canceled. It's just redirected. The king's purposes will not, cannot be frustrated, and this is a critical sociological and eschatological claim to me, at least. What we're seeing here is the refusal of the invited guests does not leave the wedding hall empty. Praise the Lord. It occasions the wider extension of the invitation.  [00:32:07] Gospel Offer Explained [00:32:07] Jesse Schwamb: And this idea of not worthy does not introduce a prior standard of merit by which the guests were found deficient. But instead, as you know, their unworthiness consists in their refusal To refuse the gospel is to demonstrate one's unworthiness of it. And so worthiness in this context is not some kinda like moral achievement, but it's a covenantal responsiveness. It's the openness of the creature to receive what the king graciously provides. It's why when we stand before God in the kind of judgment that we rightfully deserve, and he says something to the extent of, why should I let you into my heaven? Why should I let you enjoy eternal life with me? We should rightly say, because you promised. And because by the power of your Holy Spirit, through the faith you have given and instilled in me by this imputed righteousness, I can trust you at your promise. And so I think this verse is like so critical for understanding the well meant offer of the gospel. Again, we should together affirm that the gospel is offered to all without distinction, and that those who do not come are inexcusable. God does not will. The damnation of those who reject the gospel as a bare first intention, their damnation follows from their own culpable refusal.  [00:33:31] Mission To All Roads [00:33:31] Jesse Schwamb: And so the king says, listen guys, go out everywhere. Go therefore to the main roads and invite to the wedding piece. As many as you find. I don't know how you're envisioning. If you were listening to this story and you were like setting the actual scene, but I don't know, to me, I just find them, the, the servants or the slaves that they look at it one another and they're just like s go time and they just turn around and start going everywhere to all the places, uh, to anyone who will listen to all the like, stops that there were on the byways. All the highways, all the roads. They're just going through all the places. Wherever the road takes 'em, that's where they're going. And all along the way they're spreading this mission, this invitation, and the mission now. Is universal in scope. The main roads, literally the, the exits, the outlets of all these places. The thoroughfares, where the roads branch out of the city and the highways diverge in the countryside. This is representing, of course, like the ends of the earth, the places where any and all may be found. And the command here to as many as you find to go to those is of course, like a command of universal scope. It's for you and me, loved ones there. There's no prior qualification, rich or poor, Jewish, gentile, moral or immoral. This is the missio day, breaking through all ethnic and social boundaries, and in this loving way, in this pastoral way, it underpins the free and indiscriminate offer of the gospel. Again, like going back to the Westminster Confession and the shorter catechism, affirming this covenant of grace that is administered by the preaching of the word. And no matter where you work, like reform theology from like William Cur, David Bernard, like to the modern missionary movement, we're drawing from this mandate of precisely this kind of universal commission. You know, it's like Spurgeon, I think once said something effect of like, Christ has done more than give a general invitation. He has given an urgent, pressing, commanding invitation to all something like that. And I always remember that because when I think about what it means to step into this role of fulfilling the great commission of understanding what Jesus is saying here, it's not just as if we're saying, listen, the world is in a dire place. This is an emergency situation. And so for all of us in our sphere of influence. To bring forward this message of the indiscriminate offer of the gospel is to take God at his word and then to deliver that word to all of those, all the highways, all the byways, all the outplace, every tribe, Tong, nation. What a glorious thing that our God has given us and put us on mission in this way so that no matter who we meet, we know we might say Jesus loves you, that Jesus has died for you. This is, I think, one of the things that those who maybe are new to the reformed tradition and the theological perspective. Find a little bit interesting to parse out, or maybe sometimes if you've had conversations like I have people think that we're parsing the words too much, but there's something to be said for the death of Jesus being sufficient for all and efficacious for the elect, that we're not simply splitting words. There we're describing very discreetly, very cogently, very crisply. This indiscriminate gospel message while at the same time recognizing that it's God's sovereign choice and will to draw those whom he will to himself. And so in verse 10.  [00:36:54] Good And Bad Gathered [00:36:54] Jesse Schwamb: These servants go out to the roads and they gather all whom they found both good and bad. And so the wedding hall, guess what was filled with guests, because this is God's sovereign prerogative because he can do all these things because even those who have denied him does not remove him from power. That he does all the verbs and so the servants obey and the results are comprehensive. They gather in all of these, and Matthew's quick to say both the good and the bad, and I think like the good and the bad pairing is significant. I don't think this is necessarily meaning that there's the morally virtuous and the morally depraved, though that probably is included somewhere. But I think this, this more, this reflection that, once again, it's all kinds of people. For God's to love the world that whomsoever, all of those who believe in him should not perish, but have eternal life. The wedding hall is filled, it was filled, and it's filled by God's sovereign action through human instrumentality.  [00:37:53] Visible And Invisible Church [00:37:53] Jesse Schwamb: And there is, like I'd say, if you're tracking with this, you should notice that there is a, a kinda a tension here. It sits between verses 10 and 11, and it's going to resolve the banquet hall is full. But you'll notice that it's not all within, well, not everybody who's within it are truly saved. And we'll get to why that isn't just a second. But the filling of the hall through the universal gospel summons does produce a mixed company. We've already talked about the parable of the terrors in the wheat before, so this, this should be news if you've been listening to us for a little while, but it's precisely the condition of the visible church in this age. Again, I just think it's fantastic that when we go to the scriptures, one of the reasons we know it's true is because God tells us the truth about the way things are. And we know that this is the way that the church is today. We would call this the visible versus the invisible church. And of course there's a distinguishing between the visible church, which consists of all those throughout the world that profess the true religion from the invisible church, which is the totality of the elect, those who God has actually called to himself. So the hole is full. But not all in the hall are clothed. And this is fascinating how Jesus brings in this idea of dressing of not, I mean, not what you put on your salad, a smorgasbord, but like what you're actually wearing.  [00:39:07] Wedding Garment Meaning [00:39:07] Jesse Schwamb: So in verse 11, but the king came in to look at the guests and he saw there a man who had no wedding garment. So notice that the parable scene here kind of shifts dramatically all of a sudden because the king arrives suddenly. He's present. He was speaking, he was giving instructions, he was preparing, he was a character, kind of chilling in the background. But now there's this eschatological moment the king's coming to inspect. The guests corresponds to this final judgment, and what he finds is there's a man without a wedding garment. He's at the center, I think of this parables, theological climax. So what, what is this wedding garment? I would put it to you like, as you're thinking through this and maybe interpreting listening for yourself, what do you think the wedding garment is? And I would say like what most reformed interpreters have been unified on is that this really represents that imputed righteousness, the the righteousness of Christ that's credited to the believer and received by faith alone. And so by a wedding garment, I would understand this to mean the purity and the holiness of that transforms and regenerated life, which is required of all those who are brought inside the true and invisible church. And though he immediately qualifies this as like righteousness, that is inseparable from justification. It is not earned, but it is received. In fact, I think, uh, I have my Logos Bible software up as I'm talking to you, and I see that Matthew Henry comments on this by saying, the righteousness of Christ is the robe of righteousness, the garment of salvation in which true believers are closed. I mean. That's a great turn of phrase, brothers and sisters. I love this idea of what the scriptures tell us elsewhere of putting on these garments of praise or worship, the garments of Christ, of being exchanged out as it were, for what is dirty and unsuitable for something that suits the occasion that is given to you to wear by faith alone. And of course, this wedding garment is not a work that the guest has produced, but it's a garment provided, uh, presumably like the king's servants actually supplied it. Uh, I, I think that's like a detail implied by the ancient custom and the severity of the guest condemnation for lacking it. It's almost as if the king is saying. Uh, like you were, should have been provided. Why did you not put this on? Why did by faith you not accept this? And this underscores the so gratia and so fide. The righteousness by which we stand before God on the last day is not our own, but Christ, it's received through faith. And the man without the garment represents those who presume to stand before God on the basis of their own righteousness. Whether that's religious profession. Moral achievement, charitable giving, mere church membership rather. And instead of. That alien and beautiful righteousness of Christ. So the fact that this man is inside the hall, you know, he's come in through the general call confirms that the parable addresses not only those outside the church, but those within it who lack genuine saving faith. It's almost, to me, kind of like an intra ecclesial warning. It's, it's not merely a missional observation. I think that is for all of us. It's why Paul elsewhere says. Check test, confirm to see whether you yourselves are in this faith because it is by faith that we put on these wedding garments which are appropriate and suitable for this great eschatological Messianic wedding feast with the lamb. [00:42:48] Speechless Before Judgment [00:42:48] Jesse Schwamb: So in verse 12, the king says to him, friend, how did you get in here without a wedding garment? And notice the man's response. I, I almost find this kind of funny because he just says, and he was speechless. Like there was, there was nothing for him, uh, to, to say it all. And of course, like this question that's posed here, this, how did you get in here without the winning government? It's not a real question, right? It's not a question of genuine puzzlement. It's the same way in which when we find God walking in the cool of the day, in the garden after the sin of Adam and E, where he says, Adam, where are you? It's not a genuine question of a quizzical nature. It's instead, this rhetorical structure is God questions through judgments. And when he says to Cain, where is Abel your brother, where is Abel, your brother? He's exposing and he's condemning. He's not merely inquiring. And so this man in response, sensing this condemnation, discerning this condemnation, this judgment that's been brought against him, I think this is why the Greek says he was muzzled. He was silenced, his mouth was shut up. He had no answer. Uh, it's not because the question was unfair. But because there was just no legitimate words that he could bring there, there was no argumentation. In other words, there's no poll mic. There was no great debate that he could have. In this moment. Every mouth will be stopped before God. I mean, that's like Romans three. The silence of the ungodly before the Divine Tribunal is a consistent biblical theme, and we find it here. Again, this is the eschatological end to those who are condemned. No one loved ones is gonna stand before God on the last day and successfully argue their case on the ground of personal merit. I love William Perkins on this topic. He was apparently really moved. I learned by this verse and by what he saw in the silence as a profound warning against false assurance. So he actually wrote many a man in this world. Silence is his own conscience. With many fair excuse. Do you hear that? I, I love that turn of phrase. So we're talking about silence. It's about being silence, but I love how he says it's very easy to, to silence, not yourself, not like somebody coming against you with debate, but your own conscience. So he writes, again, many a man in this world will silence his own conscience with many a fair excuse. But in that day, there will be no excuse, no plea, no delay. So that time of plea is now, it's in this life. It's by faith and repentance, which is why there's an urgency to this gospel message. And so the king.  [00:45:17] Outer Darkness Warning [00:45:17] Jesse Schwamb: In hearing this and knowing that this man has no excuse for his outer attire, he says to him, listen to the servants. Bind him hand and foot, cast him into outer darkness. In that place, there will be weeping and gnashing of teeth. The sentence is severe. It's total. Of the command is given to the servants and attendance maybe in this parable and parabolic form, likely the angelic executors of divine judgment and it is binding. It renders the condemned utterly helpless. It's a picture of total divine control over the destiny of the ate. He has cast into this outer darkness, outside the light and warmth of the banquet hall entirely. And I think it's incumbent upon us to take a second and to grieve the repercussions of what is being said here. That the death and destruction of the ATE should make us grieve. It should compel us to go out into the highways, the byways, and to share this message. Unreservedly. One of the ways we know really the full anguish of what this entails is this phrase, weeping and gnashing of teeth, actually occurs seven times in Matthew, and it functions as this refrain, this chorus, this common language of this eschatological condemnation, it combines interestingly in this wordplay here, both the anguish of grief with the rage of frustrated pride. It's a portrait, not of this just like regret, but continuing imp penitent, hostility against God and eternal punishment. And I think if Tony were here, he would agree with me that we have consistently affirmed the doctrine of eternal conscience punishment. You know, the Westminster Confession says, the wicked who know not God and obey not the gospel of Jesus Christ shall be cast into eternal torments. In other words, this outer darkness is not annihilation. The weeping and the gnashing continues. It implies an ongoing conscious existence. It's the image of a binding stands against the notion of this kind of postmortem repentance or universalism. The severity of that verse, I think, really must be allowed to stand in its canonical context without mitigation. The, the severity of this judgment ought to fill us with fear, not theological domestication. We, we shouldn't set this aside and be saying, well, this implies that there is nothing after that time. No, there continues to be only time with God in his presence, in eternal, consummate joy and harmony and peacefulness and celebration. Or there is literally. A weeping and a gnashing of teeth, an unresolved rage and anger where that is punished by God because he's absent where there's unmitigated pain and suffering because it is absent the presence and the mediation of God himself, who even now in this world, holds us back so that while we are sinful and we are not as bad as we could or ought to be because of his great kindness, all of us, even those. Who are not believers.  [00:48:37] Called Yet Chosen [00:48:37] Jesse Schwamb: And so because of that, it ends with these very famous in stock words in in verse 14, for many are called, but few are chosen. And that concluding aphorism is, I think, the theological linchpin of this entire thing. The contrast between this idea of called and chosen, you know, this is the vocabulary that is deliberately covenantal and elective, and we shouldn't shy away from that. Of course, it's referring to this external call, the universal proclamation of the gospel to all the hearers. The call is genuine, it's earnest, it's gentile, it's sufficient as an offer. It is the call that goes to all the highways, all who hear the gospel are truly called to repentance and faith. And for me, in my own journey of understanding what this means as God has allowed me to, that has been critical. This idea that this universal call means that it is sufficient as a call to repentance and faith for all those who hear it. And then it does become the responsibility of all those who hear it to respond to it. And so this idea then of this pairing then with the chosen and the elect is referring of course to those whom God has chosen from before the foundation of the world. The elect are those who not only receive the external call, but are effectually drawn by the eternal efficacious call of the Holy Spirit. We can look to Romans eight 30, those whom he predestined, he also called, and those whom he called, he also justified. And I say, because this is a Reformed Theological podcast, and this is what you came here for, I presume, brothers and sisters. Then it behooves us to at least mention again that the reformed tradition has classically distinguished between that external or general call, the sincere well meant proclamation of the gospel to all without distinction, inviting everybody to faith and repentance. That call is genuine on God's part and God's doing the verbs in that as well. And then again, we, we set that over in next two, the internal, what we call like effectual efficacious call. It's sovereign. It's irresistible work of the Holy Spirit by which the elect regenerated, have their will renewed and are infallibly brought to saving faith. All those whom God has predestined unto life and those only he's pleased in his appointed and accepted time to affectionately call by His word and his spirit out of the state of sin and death to grace and salvation by Jesus Christ. I was thinking recently of this idea of the narrow path and somewhere between like the scriptures there and pilgrim's progress, and paths and journeys. I had this image in my mind of the road on which we walk. And in this life, the natural man on that road encounters all these like intractable boulders, these things that cannot be traversed. These just great mountainous pieces of rock, which block the path. And so prevent us from at least accomplishing the thing that we would like. Like to live forever, to have peace with God, to be at peace with ourselves, to love our brothers and our sisters as much as we love ourselves to honor something that is greater than us. And those boulders are things like sin, death in the devil, which constantly invade us, which constantly thwart us, which constantly block us. And in Christ, what he has accomplished in salvation is not just, I think to remove those boulders, though that would've been good enough of course to just get them outta the way. Instead, it's as if he's taken them and he's crushed them, and now to the softest sand between our toes and we walk over them in victory by the power of his name through the Holy Spirit into eternal life. Into that grand wedding feast spoil, which we have been invited because he has done this because he loves us. And so verse 14 places these two realities side by side without resolving the tension. Philosophically, this is one of the great mysteries of theology. Uh, reformed theology does not collapse the distinction by limiting the external call to the elect alone as like maybe kind of a hyper Calvinist model, but it doesn't make the internal call dependent on a human decision. As like Armenian theology would instead, you know, the tension is, is biblical. This is here for us. It's here for us, because I believe that God wishes for us to submit our knowledge and our reasoning to him knowing that he is far and above us. And because this tension is biblical, it has to be maintained. The invitation is genuinely universal. The effectual drawing is sovereignly particular. How great is our God loved ones? There is no one like him. And so there's so much in this that I think we could spend all of the rest of our life thinking about, and that would be a noble, I was just thinking today that, um, you know, unless the Lord Terrys like, maybe this will be the last series me and Tony ever do, because there's so much that's rich and deep in these parables and there's so many of them, and the teaching of Christ is, is so complete of course, for us because it gives us everything that we need for life and salvation and godliness that. We find that the more that we look into them, the more that we ask the Holy Spirit to bathe us in a realization that comes from the spirit of God, the more that we will find. They challenge us. They encourage us. They equip us. So I'm thinking and praying for you all as I hope that you are for Tony and I as we continue to wrestle with these things as we continue to talk them out, because I'm asking God that he would equip us as we look at the teaching of his son in these parables with a firm understanding of the truth and equip us with his promises and with his encouragement so that. As he grows us in our faith, our faith for us would be like a thousand eyes and a thousand wings that we would find ourselves moving from glory to glory. Because we see in these parables the great work of God for us. What he has accomplished through his son and how he continues to be for us and the son who is given for us is with us. That we have his Holy Spirit within us and who discerns the mind of God, accept the spirits of God. So love us. Let's continue to get after what's being said in these parables here because there's so much for us here.  [00:55:14] Living The Commission [00:55:14] Jesse Schwamb: And might I add, just to tack onto the end, there's also so much for the world. I know that we're quick to say, or like colloquially Christians have said in the past like, Jesus is the answer, but you I think cannot necessarily fault the world for sometimes asking, well, what is the question? And unless we go forward with this proper understanding that all have sinned and fallen short of the glory of God. That all are in need of this savior and that this gospel message is for, in fact, for all people without reservation. Full stop. I guess I ask for you and I and Tony who's editing this episode, are we going out into the highways and byways? What is the proof of the pudding in the eating look like when we examine our lives, but with specifically our finances and our time and our prayer closet and our service? Aren't we in fact concerned with the great commission that is reflected here? Are we concerned with the emergence and urgent need of this gospel message, which is for all people because God so loved the world that he gave his only forgotten son. That whosoever shall believe in him will not per but have everlasting life.  [00:56:27] Community And Support [00:56:27] Jesse Schwamb: So come hang out with us. Come talk about this parable. You know where to go. But I'm gonna tell you anyway because that's what we do. If you go to your browser, type in T Me Back slash Reform Brotherhood, t Me Back slash Reform Brotherhood, that link will take you to an app called Telegram. Telegram is just a messaging app. It's like, I dunno, iMessages for Apple or whatever you Android people are using these days. And there's just a little community that we've sectioned off there. And it's a community of listeners to the Reform Brotherhood who are talking about all kinds of things. You, you wanna be in that group? It is. It is a great group. Don't, don't reject the invitation. Don't reject it. Just, just come. I know you're thinking, listen, I got land. I got commerce I gotta deal with. That's fine. Come, come and join us. So go to t.me/reform brotherhood. One last thing. I would be remiss if I didn't thank all of those who make sure that this podcast still goes out to all the highways and the byways of the internet. That there is no Jericho paywall around it because it does cost money to put out there all the subscriptions, all the distribution. It's surprising, but there are. Intense fees with a lot of that stuff, and so I wanna say thank you, thank you, thank you to those who have listened and said, you know what? I would like to make sure. That this continues to go on. I've been blessed just by the conversation. God has done something here because again, he does all the verbs. Tony and I do zero verbs, and so because of that, they've gone to patreon.com Reform Brotherhood, and they've just decided to give a little bit of the kindness of their heart and generosity to the Lord. So if you're thinking, you know what? I've been listening for a while, and I do appreciate that this just magically, as it were, pops up in my feed and I continue to listen to it. Would you please consider helping us? Uh, Tony and I and so many other listeners who give a little bit just to make sure that together we can keep this thing going strong. And again, you can just go to patreon.com/reform brotherhood. There's also a website, uh, reform brother.com and all kinds of other fun stuff. But I will leave that to you. I, I didn't even bring it up. See, I'm just so glad that you mentioned it yourself 'cause it would've been awkward otherwise.  [00:58:31] Final Blessing [00:58:31] Jesse Schwamb: So loved ones. There are still so many more parables to go. They're all so good. So I hope that you all come back and join us next time as we continue to move through these parables. But until then, there's something that you should definitely do honor everyone. Love the brotherhood. 

Drop Dead Fred has an 11% on Rotten Tomatoes. Critics absolutely hated it. But it's really good! Seriously. Let Matt and Laci tell you all about it... ...for the second time. That's right, it's time to return to a movie we've covered already. The first time was nearly a decade ago, on the tenth episode of this podcast. Back then, the show was called Load Bearing Beams and it came out every 73 days. We've gotten more consistent since then. Back then we were stunned at how sweet, funny, and insightful Drop Dead Fred is... and it still is! It's nice when that happens. Before diving into an in-depth discussion of the movie, we go through its production history, and then look at the careers of stars Rik Mayall and Phoebe Cates. The Rik Mayall portion shows us how badly we need a Britain Correspondent (email us!) to understand television over there. Then, while going through Phoebe Cates's career, we saw some, uh, interesting stuff that may have informed her performance as a woman who's spent her life being handed from controlling adult to controlling adult. Remember, this show contains irresponsible psychoanalysis for which we are wildly unqualified. Watch the history segment in full: https://youtu.be/V855FOu-u1A  Next week (May 29, 2026): In our last episode before we begin our summer miniseries, we're treating ourselves to David Fincher's Gone Girl (2014).   Time stamps: 00:06:35 — History segment: Critical reception of Drop Dead Fred; development of the movie; career overview of Rik Mayall; career overview of Phoebe Cates; legacy of Drop Dead Fred   00:39:10 — Movie discussion 01:54:25 — Final thoughts & star ratings   Drop Dead Fred (1991) was directed by Ate de Jong. Starring Phoebe Cates, Rik Mayall, Ashley Peldon, Marsha Mason, Tim Matheson, Carrie Fisher, and Rod Eldard as Michael "Mickey" Bunce.   Sources: "Paradise star Phoebe Cates hangs her own film with a one-word review--'rip-off'" by Josh Hammer | People (1982) - https://bit.ly/4uiM3ix  "Drop Dead Fred: Looking Back On A Cult Classic" by Mark Harrison | Den Of Geek (2017) - https://bit.ly/4fvY0gh  Interview with Paul Webster & Ate De Jong | Drop Dead Fred blu-ray Obituary of Rik Mayall by Michael Coveney | The Guardian (2014) - https://bit.ly/4nZjswF    Transcript: https://1weekrentalpod.com/2026/05/drop-dead-fred/#transcript  Artwork by Laci Roth.   Check out Laci's coloring videos on YouTube! https://www.youtube.com/channel/UC-kKLhWb2g0bKA-RrvvLh0Q/  Matt has a monthly spin-off podcast covering the James Bond films! Check out PodJob: A James Bond Podcast on Apple Podcast (https://bit.ly/4jRL2K1), Spotify (https://bit.ly/4a8jM6E), and YouTube (https://youtube.com/@podjob007).   Music by Rural Route Nine. Listen to their album The Joy of Averages on Spotify (https://bit.ly/48WBtUa), Apple Music (https://bit.ly/3Q6kOVC), or YouTube (https://bit.ly/3MbU6tC).   Songs by Rural Route Nine in this episode: "Winston-Salem" - https://youtu.be/-acMutUf8IM "Snake Drama" - https://youtu.be/xrzz8_2Mqkg "The Bible Towers of Bluebonnet" - https://youtu.be/k7wlxTGGEIQ    Follow 1-Week Rental, a movie podcast: Twitter: @1weekrental | @MattStokes9 | @LRothConcepts Facebook: @1weekrental Instagram: @1weekrental TikTok: @1weekrental | @mattstokes9 Letterboxd: @loadbearinglaci | @mattstokes9 Bluesky: @1weekrental.bsky.social   1-Week Rental used to be Load Bearing Beams.

Ünlü şarkıcı Seher Dilovan ve güçlü sesiyle dikkat çeken oğlu Alan Dere, Stüdyo D'de İrfan Aslanhan'ın konuğu oldu. Birlikte yaptıkları düet şarkıları, yeni müzikal projeleri hakkında her şey bu programda konuşuldu. ‘Tırnaklarımla kazıyarak geldim' ve ‘Ateşten çıkmasını da biliriz' ifadelerini kullanan Seher Dilovan ve Alan Dere ile keyifli bir sohbet gerçekleştirdik. Aynı zaman özel canlı performansla da program daha da renklendi. Programın video versiyonunu ise @radyod104 YouTube kanalımızdan izleyebilirsiniz.

Arrancó el juicio por las viviendas de ATE: fraude, lavado, acusaciones cruzadas y un plan de 128 viviendas sociales en el centro de la causa.Arana declaró y apuntó contra Córdoba. Córdoba no declaró. Y el Tribunal empieza a escuchar testigos.Una historia pesada: viviendas sociales, plata, bienes, violencia y una pregunta de fondo: ¿quién se quedó con qué?Todo en la Pastilla de Gamera.Podcast de noticias.WhatsApp: 2901 50-2990

ABD Başkanı Trump, İran'ın saldırılarının sonlandırılması için ABD'ye ilişkin bilgilerin 'kabul edilemediğini' buldu. Ateşkesin sona ereceği kaygıları artarken Çin ziyareti öncesinde Trump'ın seçeneklerini daralıyor mu? Dış Politika Uzmanı Umur Tugay Yücel ile konuştuk.

They Beheld God, and Ate and Drank (Exodus 24) Troy De Bruin Download

Inclusief onderwijs klinkt als een breed gedragen ideaal: kinderen leren zoveel mogelijk samen, dichtbij huis en met onderwijs dat aansluit bij hun behoeften. Maar tussen dat ideaal en de dagelijkse werkelijkheid van scholen zit veel spanning. Want wat betekent inclusie als leerlingen vastlopen, leraren handelingsverlegen worden en gespecialiseerde ondersteuning juist nodig blijkt om kinderen weer tot leren te brengen? Ate de Boer laat zien dat de discussie over inclusief onderwijs niet alleen over overtuigingen moet gaan, maar ook over patronen, data en realistische verwachtingen. In het speciaal basisonderwijs worden al jaren toetsgegevens van duizenden leerlingen verzameld. Die gegevens laten zien dat er duidelijke doelgroepen bestaan, maar ook dat binnen die doelgroepen grote verschillen zichtbaar blijven. Gemiddelden helpen dus om beter te begrijpen wat leerlingen nodig hebben, zolang ze het individuele kind niet onzichtbaar maken. Hierover doet Ate met een groep collega’s onderzoek naar. De kernvraag is daarmee niet simpelweg of leerlingen wel of niet in het reguliere onderwijs kunnen blijven. De vraag is welke onderwijspraktijken, vormen van ondersteuning en professionele keuzes daarvoor nodig zijn. Inclusie vraagt geen grote woorden, maar zorgvuldig onderzoek, gezamenlijke verantwoordelijkheid en de bereidheid om te blijven puzzelen wanneer het ingewikkeld wordt. Kernpunten uit de podcast:

We’ve got a mom in scolding mode – she may have just caught her child in the act… or she is addressing something that she is NOT happy about. In the middle of her rant, we’ve beeped out the one word that tells you exactly what the child did. Was it something they broke? Touched? Ate? Now You tell us: what’s that word? Hang out with Anele and The Club on 947 every weekday morning. Popular radio hosts Anele Mdoda, Frankie du Toit, Thembekile Mrototo, and Cindy Poluta take fun to the next level with the biggest guests, hottest conversations, feel-good vibes, and the best music to get you going! Kick-start your day with the most enjoyable way to wake up in Joburg. Connect with Anele and The Club on 947 via WhatsApp at 084 000 0947 or call the studio on 011 88 38 947Thank you for listening to the Anele and the Club podcast..Listen live on Primedia+ weekdays from 06:00 to 09:00 to Anele and the Club broadcast on 947 https://buff.ly/y34dh8Y For more from the show go to https://buff.ly/gyWKIkl or find all the catch-up podcasts here https://buff.ly/K59GRzu Subscribe to the 947s Weekly Newsletter https://buff.ly/hf9IuR9 Follow us on social media:947 on Facebook: https://www.facebook.com/947Joburg/ 947 on TikTok: https://www.tiktok.com/@947joburg947 on Instagram: https://www.instagram.com/947joburg947 on X: www.x.com/947 947 on YouTube: https://www.youtube.com/@947JoburgSee omnystudio.com/listener for privacy information.

We’ve got a mom in scolding mode – she may have just caught her child in the act… or she is addressing something that she is NOT happy about. In the middle of her rant, we’ve beeped out the one word that tells you exactly what the child did. Was it something they broke? Touched? Ate? Now You tell us: what’s that word? Hang out with Anele and The Club on 947 every weekday morning. Popular radio hosts Anele Mdoda, Frankie du Toit, Thembekile Mrototo, and Cindy Poluta take fun to the next level with the biggest guests, hottest conversations, feel-good vibes, and the best music to get you going! Kick-start your day with the most enjoyable way to wake up in Joburg. Connect with Anele and The Club on 947 via WhatsApp at 084 000 0947 or call the studio on 011 88 38 947Thank you for listening to the Anele and the Club podcast..Listen live on Primedia+ weekdays from 06:00 to 09:00 to Anele and the Club broadcast on 947 https://buff.ly/y34dh8Y For more from the show go to https://buff.ly/gyWKIkl or find all the catch-up podcasts here https://buff.ly/K59GRzu Subscribe to the 947s Weekly Newsletter https://buff.ly/hf9IuR9 Follow us on social media:947 on Facebook: https://www.facebook.com/947Joburg/ 947 on TikTok: https://www.tiktok.com/@947joburg947 on Instagram: https://www.instagram.com/947joburg947 on X: www.x.com/947 947 on YouTube: https://www.youtube.com/@947JoburgSee omnystudio.com/listener for privacy information.

We’ve got a mom in scolding mode – she may have just caught her child in the act… or she is addressing something that she is NOT happy about. In the middle of her rant, we’ve beeped out the one word that tells you exactly what the child did. Was it something they broke? Touched? Ate? Now You tell us: what’s that word? Hang out with Anele and The Club on 947 every weekday morning. Popular radio hosts Anele Mdoda, Frankie du Toit, Thembekile Mrototo, and Cindy Poluta take fun to the next level with the biggest guests, hottest conversations, feel-good vibes, and the best music to get you going! Kick-start your day with the most enjoyable way to wake up in Joburg. Connect with Anele and The Club on 947 via WhatsApp at 084 000 0947 or call the studio on 011 88 38 947Thank you for listening to the Anele and the Club podcast..Listen live on Primedia+ weekdays from 06:00 to 09:00 to Anele and the Club broadcast on 947 https://buff.ly/y34dh8Y For more from the show go to https://buff.ly/gyWKIkl or find all the catch-up podcasts here https://buff.ly/K59GRzu Subscribe to the 947s Weekly Newsletter https://buff.ly/hf9IuR9 Follow us on social media:947 on Facebook: https://www.facebook.com/947Joburg/ 947 on TikTok: https://www.tiktok.com/@947joburg947 on Instagram: https://www.instagram.com/947joburg947 on X: www.x.com/947 947 on YouTube: https://www.youtube.com/@947JoburgSee omnystudio.com/listener for privacy information.

We’ve got a mom in scolding mode – she may have just caught her child in the act… or she is addressing something that she is NOT happy about. In the middle of her rant, we’ve beeped out the one word that tells you exactly what the child did. Was it something they broke? Touched? Ate? Now You tell us: what’s that word? Hang out with Anele and The Club on 947 every weekday morning. Popular radio hosts Anele Mdoda, Frankie du Toit, Thembekile Mrototo, and Cindy Poluta take fun to the next level with the biggest guests, hottest conversations, feel-good vibes, and the best music to get you going! Kick-start your day with the most enjoyable way to wake up in Joburg. Connect with Anele and The Club on 947 via WhatsApp at 084 000 0947 or call the studio on 011 88 38 947Thank you for listening to the Anele and the Club podcast..Listen live on Primedia+ weekdays from 06:00 to 09:00 to Anele and the Club broadcast on 947 https://buff.ly/y34dh8Y For more from the show go to https://buff.ly/gyWKIkl or find all the catch-up podcasts here https://buff.ly/K59GRzu Subscribe to the 947s Weekly Newsletter https://buff.ly/hf9IuR9 Follow us on social media:947 on Facebook: https://www.facebook.com/947Joburg/ 947 on TikTok: https://www.tiktok.com/@947joburg947 on Instagram: https://www.instagram.com/947joburg947 on X: www.x.com/947 947 on YouTube: https://www.youtube.com/@947JoburgSee omnystudio.com/listener for privacy information.

We’ve got a mom in scolding mode – she may have just caught her child in the act… or she is addressing something that she is NOT happy about. In the middle of her rant, we’ve beeped out the one word that tells you exactly what the child did. Was it something they broke? Touched? Ate? Now You tell us: what’s that word? Hang out with Anele and The Club on 947 every weekday morning. Popular radio hosts Anele Mdoda, Frankie du Toit, Thembekile Mrototo, and Cindy Poluta take fun to the next level with the biggest guests, hottest conversations, feel-good vibes, and the best music to get you going! Kick-start your day with the most enjoyable way to wake up in Joburg. Connect with Anele and The Club on 947 via WhatsApp at 084 000 0947 or call the studio on 011 88 38 947Thank you for listening to the Anele and the Club podcast..Listen live on Primedia+ weekdays from 06:00 to 09:00 to Anele and the Club broadcast on 947 https://buff.ly/y34dh8Y For more from the show go to https://buff.ly/gyWKIkl or find all the catch-up podcasts here https://buff.ly/K59GRzu Subscribe to the 947s Weekly Newsletter https://buff.ly/hf9IuR9 Follow us on social media:947 on Facebook: https://www.facebook.com/947Joburg/ 947 on TikTok: https://www.tiktok.com/@947joburg947 on Instagram: https://www.instagram.com/947joburg947 on X: www.x.com/947 947 on YouTube: https://www.youtube.com/@947JoburgSee omnystudio.com/listener for privacy information.

Ufukta görünen şu… Ateşkesle soğuyan ABD/İsrail-İran savaşı yeni bir aşamaya girmek üzere. Çatışmalar yeniden başlayabilir. Hürmüz'ü açmak için girişim başlatan ABD; İran'ın enerji ve sivil altyapısını ağır bir saldırıyla hedef alabilir. İran da buna asimetrik yanıt verebilir. Daha önce tarafların anlaşmaya çok yakın olduğu söyleniyordu. Ancak masada bazı şeyler değişiyor. Şu an gelen bilgiler ABD'nin saldırı seçeneğine odaklandığını, İran'ın da buna dönük hazırlık yaptığını söylüyor. Neler oluyor? Önce hafızamızı tazeleyelim.

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En Mañanas Urbanas conversamos con la meteoróloga y delegada de ATE, Ana Saralegui, acerca de los despidos y recortes en el Servicio Meteorológico Nacional, que por primera vez anunció un paro para el próximo 30 de abril.

El sindicato ATE advirtió que realizará movilizaciones en los principales aeropuertos del país y no descarta paralizar el tráfico aéreo. Además de reclamar por los ajustes en el sector, pide una recomposición salarial de emergencia.

Ateşkes mi, yeni bir kıvılcım mı? ABD - İran hattında belirsizlik sürüyor; Hürmüz Boğazı'ndaki gerilim dünya ekonomisini tehdit etmeye devam ediyor. Avrupa'da da gündem çok hareketli. Macaristan'da 16 yıllık Orban döneminin ardından yeni bir sayfa açılıyor, Çekya'da öğrenciler medya özgürlüğü için sokaklara çıkıyor, Slovakya iki kritik konuda sandığa gidiyor. Romanya'da hükümet krizi var. Fransa'da hava tahminlerinin bahis konusu yapılmasıyla ilgili soruşturma... ABD'de kayıp 11 bilim insanın akıbeti... Ve güzeller güzeli bir ağacın dünyayı mikroplastikten kurtarma ihtimali... Hazırsanız, dünya turumuza başlayalım...

Ateşkes uzatılmıyor, müzakere yok. ABD ve İsrail'in İran'a saldırıları yarından itibaren yeniden başlar mı? Tarafların pozisyonları birbirinden hala çok mu uzak? Ankara Yıldırım Beyazıt Üniversitesi Öğretim Üyesi Doç. Dr. Nuri Salık'a sorduk.

ABD-İsrail'in İran'a karşı başlattıkları saldırılarla başlayan savaşta ateşkes kendine özgü şartlarda devam ediyor. Ateşkesin ilan edildiği andan itibaren İsrail'in Lübnan'a karşı başlattığı benzersiz saldırılar bu ateşkesin de bir geçerliliğinin olmayacağını gösteriyordu. İşin doğrusu İsrail bu ateşkesi, Gazze'de olduğu gibi saldırgan tahakkümü için bir fırsata dönüştürüyordu. Ateşkesten hedeflenen karşı tarafın ateşi kesmesi idi, uluslararası toplumun da yardımı ve tavassutuyla bu sağlandıktan sonra İsrail daha rahat saldırıyor. İran'ın buna karşı Hürmüz kozunu çok başarılı biçimde kullanması büyük zarara uğrayan ABD'nin de İsrail'e baskı uygulamasını ve dolayısıyla Lübnan üzerindeki saldırılarını durdurmasını sağladı. Böylece ateşkes şartları bir anlaşmayla değil bir mecburiyetle sağlanmış oldu.

Hoy ponemos el foco en el sector público, donde crecen los conflictos.ATE lanza medidas por falta de paritarias, docentes denuncian ajuste y caída de programas, y los salarios siguen perdiendo frente a la inflación.En el medio, la coparticipación tensa la relación entre provincia y municipios.Todo esto en la Pastilla de Gamera.

Nvidia's Blackwell Ultra has 208 billion transistors across 2 dies. Those dies are made in a titanic fab. Using an intricate process with hundreds of steps, dealing in the dozens of nanometers. So dumb question: How do we know it all worked? How can we be sure that the thing being made actually does its job and not be “the other guy”? This is why the multi-billion dollar Automated Test Equipment or ATE industry exists. In today's video, an underrated part of the semiconductor ecosystem.

Nvidia's Blackwell Ultra has 208 billion transistors across 2 dies. Those dies are made in a titanic fab. Using an intricate process with hundreds of steps, dealing in the dozens of nanometers. So dumb question: How do we know it all worked? How can we be sure that the thing being made actually does its job and not be “the other guy”? This is why the multi-billion dollar Automated Test Equipment or ATE industry exists. In today's video, an underrated part of the semiconductor ecosystem.

Ortadoğu'da son kırk gün içinde yaşananlar, artık savaşlarda sadece askerî mühimmatın değil, anlamların, kavramların ve diplomatik imkânların da birer mühimmat gibi harcanıp tüketildiğini gösteriyor. “Ateşkes” denilen şeyin bile artık barışı değil, savaşın yeniden düzenlenmesini ifade ettiği bir dönemdeyiz.

İkili Görüş'te Dr. Bahadır Çelebi, konuğu Aydın Selcen ile 40 günlük İran savaşının bilançosunu ve küresel siyasete etkilerini konuşuyor.00:00 Giriş, hasbihal (görüşmeyeli nasılsınız)01:30 Arnavutluk'ta Müslümanlar, Bektaşiler03:50 Dur, Hükümet'i öveceğim: TİKA neler yapmış aabi04:20 Hükümet Suriye'den ders aldı ve İran konusunda mezhepçi davranmadı söylemine dair07:50 İran füzelerinin hızı, etkinliği ve üretim hızına dair10:50 İran, İsrail'in hava savunma sistemlerini yordu mu?12:40 Hürmüz'ün kapanması, açılması, Trump'ın geçiş ücretini kırışalım demesi15:40 ABD, petrolü ver-güvenliği Al'dan vazgeçti mi?19:30 Çin ne yapmamaya, nereye varmamaya çalışmaktadır?21:35 Trump'ın İran'da rejim değişti ifadesi "aslında" doğru mu?22:30 Pakistan neden ara bulucu olarak öne çıktı?25:30 İslamabad'daki ateşkes görüşmecilerinin profilleri: Vance, Galibaf vs.27:00 İsrail, Lübnan'da katliama devam ediyor. İsrail bunu niye yapıyor?30:50 Ben Gurion'dan bu yana İsrail'in Litani Nehri hedefi34:10 Haşdi Şabi'nin çok sesi çıkmıyor hocam?37:10 Ateşkes metinlerinin gerçekliğini erken kabullenmedik mi? İran neden uranyumu versin; ABD neden İran'ı "felç" etmesin..?42:20 Kasım seçimlerine kadar gün geçmiyor ki ABD'de Trump'a destek oranı düşmesin...47:40 Bu pazar Orban'ın kader seçimi var54:50 Trump, NATO beni desteklemedi, Grönland'ı alayım da görün, modunda59:20 "Ukrayna'da savaş bitti; Avrupa çıkarı için devam ettiriliyor"01:03:00 Rusya'nın NATO sözlerini tutmadı söylemine dair01:07:10 Trump'ın yaptığı şeyler Avrupa'ya düşmanlıkta Putin'den farksız01:09:00 ABD, Meksika, Kolombiya, İran, Küba, Arjantin... Meloni01:14:40 Bunlar yapısal çatlak mı sıva çatlağı mı: Piramitler ayakta, geçen yıl dikilen niye bina göçtü?01:16:10 Şakalar falan⌨️━━━━━━━DAKTİLO1984 AİLESİNİN BİR PARÇASI OLUN!━━━━━━━⌨️

Cüneyt Kazokoğlu ile Petrol Piyasaları - Hürmüz de Ateşkes Mümkün mü ve Etkileri

What is the best meal replacement for weight loss? Can you really lose weight fast and stay healthy long term? On today’s episode of Ask the Dr, hosted by Dr. Michael Lange and Dr. Susan Summerton, we break down the science behind fat loss, longevity nutrition, and high-performance meal replacements. TOPICS COVERED IN THIS VIDEO: • Best meal replacement for fat loss • How to lose weight fast safely • Why protein, fat, and fiber matter for metabolism • The truth about vegan vs carnivore diets • How to improve nutrient absorption naturally • Anti-inflammatory nutrition for recovery and longevity THE NEW FORTIFEYE FIT MEAL We introduce Fortifeye Fit Meal, one of the only fully transparent meal replacements on the market: • No proprietary blends • Made in the USA • Nothing sourced from China Formulated with: • Grass-fed whey protein concentrate (better absorption + immunoglobulins) • Healthy fats to improve absorption of fat-soluble vitamins • Vitamins, fruits, plant extracts, fiber, enzymes, probiotics • Natural fat-burning ingredients Designed for fat loss, muscle preservation, and metabolic health. THE BEST DIET FOR LONGEVITY New research suggests extreme diets may not be ideal: • Strict vegan diets • Strict carnivore diets Instead, we recommend a balanced approach like the Lange Survival Diet: • Organic vegetables and fruits • Clean animal proteins (grass-fed beef, wild Alaskan salmon, pasture-raised eggs) CURCUMIN FOR RECOVERY & INFLAMMATION We also discuss Fortifeye Next Gen Curcumin with Curcugen®, a highly bioavailable form of curcumin shown to: • Reduce inflammation • Improve post-workout recovery • Support overall health and longevity REAL RESULTS: Dr. Lange shares his personal results: • Used Fit Meal once daily • Ate two clean meals (high protein + vegetables) Result: 13-pound weight loss in 5 days KEY TAKEAWAYS: • Fat is essential for vitamin absorption • Whey concentrate may outperform isolate for real-world nutrition • Balance beats extreme dieting • Weight management is critical for long-term health Call the show: 877-969-8600 Learn more: https://fortifeye.com #WeightLoss #MealReplacement #FatLoss #Longevity #Nutrition #HealthyDiet #Protein #Curcumin #AntiInflammatory #Fitness #Biohacking #Wellness #HealthTips #Metabolism #AskTheDrSupport the show: https://www.drmichaellange.com/category/ask-the-doctor/See omnystudio.com/listener for privacy information.

Garth Heckman The David Alliance TDAgiantSlayer@Gmail.com      The Snow Storm of snow storms… 14-18 inches and counting plus 45 MPH winds. But people didn't miss the gym today…    Great weekend… a nice Sunday to just hang out and relax. Ate a lot of food, good work outs… finally got my ischial Tuberosity to calm down… did some deeds at 550 and had very little discomfort. My next birthday is in 4 months… what do I want to do at 61?  Last year deadlift 630, squat 650 bench 335…. Maybe this year I will do the splits… uhm no!    Chris Krymera 9mm sexy, mean, well built, feels great in the hand, feels like its already broken in…      Have you seen the memes “you only had one job”… and some are good most are bad!      What is our mission? Well I think we could agree it is the same as Jesus mission…right? So what is his mission? Where do we see the most concise definition of what he was called to do?  Luke 19:10 The Bible verse "For the Son of Man came to seek and to save the lost" is Luke 19:10 (NIV). It serves as a concise summary of Jesus Christ's mission and earthly ministry, spoken after his interaction with Zacchaeus, highlighting his focus on redeeming those spiritually separated from God.    Key Aspects of Luke 19:10  The Context: Jesus spoke these words in Jericho after visiting the home of Zacchaeus, a despised tax collector, demonstrating that his mission was for the outcast and broken, not just the self-righteous. The Mission: "Seek and save" signifies an active, purposeful pursuit of humanity. It highlights that salvation is initiated by Jesus. The "Lost": This refers to anyone spiritually lost due to sin and separated from God, emphasizing the universal need for redemption. "Son of Man": A title Jesus frequently used for himself, fulfilling prophecies regarding the Messiah.  This verse is considered a key statement in the Gospel of Luke regarding the purpose of Jesus' incarnation—to bring salvation to all   Now you might find yourself - like many of us at times - asking… God what do you want from my life? What is my life about? What should I be doing with my life? I think this verse if pretty clear - it answers those questions. I have found personally and in many conversations that the minute details I want are typically found when I obey the big details. I know I am to seek and save the lost for Jesus - and when I major on the majors - the minors seem to fill themselves in. And yes, your job, who you marry, where you move, should you buy a house, etc… those are actually minors for the most part… if you put Luke 19:10 as a priority.  Yes, who you marry is a big decision if you don't have Luke 19:10 in place - but if you do… well it takes care of itself. Think about it! 

We schedule date nights. We put work meetings on the calendar weeks in advance. We block time for workouts, studying, client calls, business planning.But we don't schedule friend dates.Somehow we expect friendships to just… survive.In high school and college, proximity did the work for us. You saw the same people every day. You studied together. Ate together. Walked to class together. Friendship was built into your environment.Now? There's no built-in proximity. No shared dorms. No accidental late-night conversations. If you don't intentionally create time, it doesn't happen.And then life gets full.Babies.Businesses.Marriage.Deadlines.Dreams.And friendships quietly move to the bottom of the list — not because they don't matter, but because they don't feel urgent.Add to that the fact that we're more emotionally mature now. We've been hurt before. We have boundaries. We have standards. But we don't always have the communication skills to match that growth. So instead of saying, “I miss you,” we withdraw. Instead of asking for more effort, we assume we're too much.And suddenly, you can have a beautiful, full life… and still feel lonely.Today I want to talk about adult friendships — why they feel harder than they used to, why they matter more than we admit, and how to build them intentionally in the middle of a very full life.

Kurtlar Sofrasında Kadınlar'ın 38. bölümünde Göksel Göksu'nun konuğu Ayşe Ateş. Sinan Ateş suikastının ardından yas, tehditler ve kamuoyu baskısıyla yüzleşen Ayşe Ateş, adalet mücadelesinin kendisini nasıl siyasetin merkezine taşıdığını anlatıyor. 2023 seçimleri öncesi gelen milletvekilliği teklifini reddettiği için pişman olduğunu söyleyen Ateş, önümüzdeki seçimlerde aday olacağını ilk kez Medyascope'ta açıklıyor. Siyaseti bir kariyer planı değil, adalet arayışının devamı olarak gördüğünü vurgulayan Ayşe Ateş; hangi partiye yakın durduğunu, kriterlerinin ne olduğunu ve neden geri çekilmek yerine konuşmayı seçtiğini bu programda paylaşıyor. Learn more about your ad choices. Visit megaphone.fm/adchoices

Sosyopat/Psikopat farkı 00:08 – Giriş Ve Konu Tanıtımı 01:36 – Resmi Tanımlar Ve Antisosyal Kişilik 02:47 – Psikopat Ve Sosyopat Arasındaki Vicdan Farkı 04:41 – Manipülasyon Ve Kontrol Davranışları 06:44 – Psikopatları Tanımak Neden Zor 07:55 – Ateşli Kafa Ve Soğuk Kalp Ayrımı 09:13 – Beyin Yapısı Ve Fiziksel Tepkiler 10:30 – Meditasyon Ve Beynin Değişebilirliği 13:33 – Meditasyon PratiğiZeynep Aksoy bu bölümde psikopat ve sosyopat kavramlarını, resmi tanımlar ve klinik görüşler üzerinden ele alıyor. Bu kişilerin empati, vicdan ve davranış biçimlerindeki farkları açıklarken, filmlerdeki aşırı şiddet imgelerinin gerçeği yansıtmadığını vurguluyor. Bölüm, beynin değişebilirliği ve meditasyonun empatiyle ilişkisi üzerine kısa bir çerçeve sunarak bir farkındalık çalışmasıyla tamamlanıyor. Zeynep Aksoy, saygın bir yoga eğitmeni ve Reset platformunun kurucusudur. Web sitesi üzerinden canlı ve kayıttan izlenebilen dersler, üyelik programları ve profesyonel eğitimler sunmaktadır. Online Stüdyo üyeliği ile günlük çevrim içi derslere, geniş bir arşive ve topluluk desteğine erişim imkânı sağlar. Ayrıca Zeynep, katılımcıların hareket, anatomi ve farkındalık konularında bilgilerini derinleştirmelerine yardımcı olmak için yenilikçi Fasyal Yoga Uzmanlık Programı'nı yürütmektedir. Daha fazla bilgi almak ve sertifikalı eğitimlere katılmak için: www.zeynepaksoyreset.com

IN BLOOM

Yeah, love that saxophone, guys. Great idea. Intro Music: Last Rights- Wasted Time https://demolisten.bigcartel.com/product/window-phase-epoxy-river-and-super-pool-cassette  Submit music to demolistenpodcast@gmail.com. Become a patron at https://www.patreon.com/demolistenpodcast. Leave us a message at (260)222-8341 Queue: Coffin Apartment, Ate, War Castle, Price Of Redemption, Millpool, Without, Active Service, Who Remembers, Antim Grahan, Hunched Man https://hunchedman.bandcamp.com/album/free-thinker-2025 https://www.youtube.com/watch?v=U4ZtbeueSSg https://whoremembers.bandcamp.com/album/for-the-real-heads-demo https://bendandorbreak.bandcamp.com/album/stop-search https://withouthardcore.bandcamp.com/album/vile-ends https://millpool.bandcamp.com/album/one-last-midnight  

For many of us, travel to Japan is something we do once in a while. We save and plan, then journey to a country that offers so much to our mokuhanga practice. But for others, the trip becomes extended, and Japan becomes a place to build a life and make work. Japan becomes central to who they are and how they see the world. On this episode of The Unfinished Print: A Mokuhanga Podcast, I speak with Sarah Brayer, a visual artist who has made her home in Kyoto, where she has created a wide range of visual art such as mokuhanga, poured washi, fusuma murals, and aquatint. In our interview, we focus on Sarah's mokuhanga history, her studies with Toshi Yoshida, her life in Kyoto and how the city shapes her work. We also discuss her mokuhanga work, how she views the medium and where it fits into her life today.  Sarah Brayer - website, Instagram River Mist Kyoto (1982) 7" x 21" aquatint - is an intaglio printmaking technique used to create rich tonal effects rather than lines alone. By dusting a metal plate with fine resin particles and then heating it to adhere the grains, the artist creates a textured, acid-resistant surface. When the plate is placed in acid, the exposed areas etch around the resin particles, producing a range of tones similar to watercolor washes. By stopping out areas and etching in stages, printmakers can build subtle gradients, deep shadows, and layered atmospheres, making aquatint especially popular for expressive, painterly prints. etching - is an intaglio printmaking process in which an image is created by using acid to bite lines into a metal plate. The plate is first coated with a waxy, acid-resistant ground, and the artist draws through this ground with a needle to expose the metal beneath. When the plate is submerged in acid, the exposed lines are etched into the surface. After the ground is removed, ink is worked into these incised lines, the surface is wiped clean, and dampened paper is pressed onto the plate with a high-pressure press, transferring the inked image. Etching allows for incredibly fine detail, expressive line quality, and a wide range of textures. raku yaki - raku ware is a traditional Japanese pottery style that originated in 16th-century Kyoto and is closely tied to the tea ceremony. Characterized by hand-shaped forms, low-temperature firing, and simple glazes that embody wabi-sabi, it was historically cooled in the open air and produced by the Raku family lineage. In contrast, Western raku refers to a later adaptation in which red-hot pieces are placed into combustible materials to create dramatic crackle and metallic effects, a process distinct from the original Japanese method.  Kyoto Seika University - located in Kyoto, Japan, is a leading private institution specializing in art and design education. It offers undergraduate and graduate programs in fields such as painting, sculpture, graphic design, and manga. Known for its rigorous curriculum, Kyoto Seika emphasizes both practical skills and creative expression. With a strong tradition of nurturing talented artists and designers, the university fosters a dynamic environment that encourages innovation and artistic growth. ukiyo-e - is a multi colour woodblock print generally associated with the Edo Period (1603-1867) of Japan. What began in the 17th Century as prints of only a few colours, evolved into an elaborate system of production and technique into the Meiji Period (1868-1912). With the advent of photography and other forms of printmaking, ukiyo-e as we know it today, ceased production by the late 19th Century. Torii Kyomasu II (1706-1763)  Mary Cassatt (1844–1926) was an American painter and printmaker who became a prominent figure in the French Impressionist movement. Known for her intimate portrayals of women and children, she used soft yet expressive color, loose brushwork, and innovative printmaking techniques to capture everyday domestic life. Living much of her career in Paris, she exhibited with artists like Degas, who influenced her approach to composition and perspective. Cassatt's work remains celebrated for its sensitivity, modernity, and groundbreaking representation of women's experiences. Ren Brown Collection -  is gallery in Bodega Bay, California featuring contemporary Japanese prints, handmade ceramics and jewelry, Japanese antiques, and works by California artists and sculptors. Each piece reflects a dedication to quality, cultural heritage, and creative expression. Micah Schwaberow (1948-2022) - was an American mokuhanga printmaker who fused Western and Eastern imagery to create a unique perspective. His work often featured landscapes, portraits, and cultural themes. Celebration (2015) 10" x 5 1/2" bokashi - is a mokuhanga technique, where the pigment fades from a heavy colour to a softer, broad colour. Made famous by prints designed by Hokusai and Hiroshige, this technique is, for me, the most popular technique utilized by  mokuhanga printmakers. There are various types: Ichimoji-bokashi or straight line graduation, used in the above mentioned Hiroshige and Hokusai prints. Ichimoji-mura-bokashi or straight line gradation with uneven edge. Ō-bokashi or wide gradation, Ate-nashi-bokashi or gradation without definition. Futa-iro-bokashi or two tone gradation, and ita-bokashi or softer-edge gradation, where the block is cut in a specific way to achieve this style of gradation. All of these styles of bokashi technique take practice and skill but are very much doable. A wonderful example of bokashi in the sky can be found below, in a print by Paul Binnie.  Acropolis - Night (2007) 11.85" × 16.46" Utagawa Hiroshige (1797-1858) - born in Edo, Hiroshige is famous for his landscape series of that burgeoning city. The most famous series being, One Hundred Famous Views of Edo (1856-1859), and the landcape series, Fifty-Three Stations of the Tōkaidō (1833-1834). His work highlights bokashi, and bright colours. More info about his work can be found, here.  Sumidagawa (from Forty-Eight Famous Views of Edo)  (ca. 1861) 8 7/8" x 6 7/16" Kawase Hasui (1883-1957), a designer of more than six hundred woodblock prints, is one of the most famous artists of the shin-hanga movement of the early twentieth century. Hasui began his career under the guidance of Kaburaki Kiyokata (1878-1971), joining several artistic societies early on. However, it wasn't until he joined the Watanabe atelier in 1918 that he began to gain significant recognition. Watanabe Shōzaburō (1885-1962) commissioned Hasui to design landscapes of the Japanese countryside, small towns, and scenes of everyday life. Hasui also worked closely with the carvers and printers to achieve the precise quality he envisioned for his prints. Honmonji Temple in Snow at Ikegami (1931) 15.5" x 10.25" Daniel Kelly - is a visual artist and printmaker based in Kyoto, Japan. Daniel Kelly has shown all over the world, and is many museum collections as well. More information can be found, here. Three Persimmons (2015) 12″ x 40.5″ nezumi ban - otherwise known as the "mouse block" or "grey block," this is usually the first base color in a mokuhanga design. Because mokuhanga relies on building color through layered printing, the grey block forms the foundation of the image. This technique was widely used during the golden age of ukiyo-e in the Edo period (1603–1868) and the shin-hanga (new print) period (1910-1960). Mendocino Art Center - is a creative retreat and cultural landmark and is a place where artists and visitors alike can explore art, and connect in a profoundly inspiring coastal environment. More info, here.  sizing/dosa - is a liquid form (prepared) animal glue which is brushed onto your washi, hanji, or other natural papers to stiffen the paper and prepare it for keeping the colour in your woodblock print. It has come to pass that size tends to be acidic and will break down the print over time. It's a bit of a double edged sword. Recipes for size can be found, here. arches - is a brand of Western watercolour paper that is acid-free. Tōsai Pigment Paste - is a brand of pigments manufactured by Holbein, Japan. They were conceived by mokuhanga printmaker Richard Steiner. Tōsai is the name given to Richard by his teacher. Richard's invteriew with The Unfinished Print can be found, here. Kathy Caraccio - is a master printer, artist, curator, professor, and collector who has collaborated with hundreds of artists from around the world. Through her studio, she has fostered a vibrant, supportive community rooted in shared creativity and craft. More info can be found, here.  Oriental Bleak  - mixed media collage 22" x 22" fusuma - is a traditional Japanese sliding panel used as a door or room divider in homes, temples, and tea rooms. Made with a wooden frame covered in layers of paper or cloth, fusuma slide along wooden tracks and can be removed or rearranged to change the layout of a space. They are often decorated with painted landscapes, patterns, or calligraphy.  © Popular Wheat Productions logo designed and produced by Douglas Batchelor and André Zadorozny  Disclaimer: Please do not reproduce or use anything from this podcast without shooting me an email and getting my express written or verbal consent. I'm friendly :)    

"Bread Communion, or Ate, and left no crumbs" Sunday, November 30, 2025 In this moment of vanishing resources, let us practice collective restoration through the ancient ritual of gathering as a community and breaking bread. Who is welcome at our table and in our pews? Mark Caswell, Ministerial Intern; Mari Magaloni Ramos, Worship Associate; Haruka Ota, cellist; Yuki Ota, cellist; Akane Ota, songleader; Wm. Garcia Ganz, pianist Eric Shackelford, Camera Operator; Jonathan Silk, Communications Director; Kelvin Jones, Jose Matias Pineda, and Francisco Castellanos, Sextons; Amy Kelly, Flowers; Linda Messner, Head Usher

Jeffrey is desperate to get in contact with today’s Phone Tap victim because he accidentally baked a piece of paper with his bitcoin wallet address into a cake that the guy ATE! Don’t you hate when that happens?See omnystudio.com/listener for privacy information.

Jeffrey is desperate to get in contact with today’s Phone Tap victim because he accidentally baked a piece of paper with his bitcoin wallet address into a cake that the guy ATE! Don’t you hate when that happens?See omnystudio.com/listener for privacy information.

This week DILLON FRANCIS selects his Up All Night Tracks and Juos is on Guest Mix Duties.01. Marrs vs Ronnie Spiteri – Pump Up The Snake Bite 00:00:4302. BLOND:ISH, Darco, Broken Hill – GOAT 00:05:0503. Hidden Empire – Turn It Up 00:08:2604. ARTBAT – Dance 00:12:1105. Adam Sellouk & Zerky – Touch It 00:15:4306. Enlight – Bladerunner 00:19:5007. J. Worra ft. Lena Leon – 5 6 7 Ate 00:21:2008. Tiësto – RVN (Raven) 00:24:4309. deadmau5 – Ameonna 00:28:3510. Axis Zero – Do It 00:34:5011. DREYA V – On The Record 00:38:1112. HI-LO vs Kx5, Hayla – Reese vs Escape 00:42:2313. ANNA, Vintage Culture – Feel The Rhythm 00:46:4714. Tame Impala – Ethereal Connection 00:51:1115. Marshall Jefferson x Bart Skils – Sweet Harmony 00:57:0716. Ammo Avenue – Sunshine 01:01:2917. Oppidan – Darwin 01:05:3218. southstar – Echoes 01:09:0119. YASUKI – Nothing To Lose 01:12:1120. WINK – intheclub 01:15:3021. Friction – Never Know (Love You So) 01:18:1622. Dillon Francis – Pretty Low 01:20:3923. VIPERACTIVE & Dillon Francis – Louder 01:24:2424. Dillon Francis & Marten Hørger – B2U 01:27:0025. Juos – Guest Mix 01:29:51

In this episode, I'm breaking down the Catholic Warrior Brotherhood Retreat — what we did, why we did it, and the real transformation that took place out there in the mountains. This wasn't a “men's getaway” or a feel-good campfire weekend. This was battle preparation. Iron sharpening iron. Men confronting their addictions, their passivity, their wounds, and stepping into the identity God actually created them for.We prayed together. Trained together. Ate together. Confessed together. Cried, laughed, and fought through spiritual warfare together. And most importantly — we reminded each other that we are not meant to walk the narrow road alone. We were made for brotherhood.I also share a bit about my own life these past few weeks — October was essentially vacation mode and family time for me. It was needed. But now we're back. Full schedule. Full mission. Full momentum. The podcast and the coaching are back in full swing.New Episodes Every Sunday Join The Catholic Warrior Coaching Program Here: catholicwarrior.comSubscribe to Youtube: https://www.youtube.com/@catholicwarriorpodcast Follow us on Instagram: https://www.instagram.com/catholicwarriorpodcast/?hl=en

This week KAYZO selects his Up All Night Tracks and VIPERACTIVE is on Guest Mix Duties.1. Devin Jetski – Lift Me 00:43 2. Freejak – House Music Speaks 04:58 3. Doozie, Vintage Culture & Lauren Nicole – Get Naughty 09:13 4. Chris Avantgarde & Anyma – Quantum 13:09 5. MORTEN, Terry Zhong, CLSTR56 & Luotianyi – High 17:37 6. BISCITS – Wrong Is Right 21:50 7. J. Worra ft. Lena Leon – 5 6 7 Ate 25:50 8. Charlotte Moss – Shake Da Funk 29:27 9. Matroda & KLP – Bullshit 33:59 10. Julio Bashmore – Au Seve (Noizu '25 Edit) 37:05 11. Jamie Jones – Murder Mystery 40:56 12. Die Antwoord – I Fink You Freeky (HUMAN404 Edit) 44:55 13. Arielle Free – U Get Me High 48:15 14. Anti Up – I Cannot 50:57 15. Hi‑Lo – Reese 53:44 16. Freestylers & Greenflamez – Feels Real 58:32 17. TSHA – Revolution (Shadow Child Remix) 1:03:18 18. Fred again.., Danny Brown, BEAM & PARISI – OGdub 1:06:53 19. KETTAMA & Clouds – Sort It Out 1:09:46 20. Andy C ft. Felix Samuel – Ricochet 1:13:51 21. Skepsis & Disrupta ft. Klaudia Keziah – Been Here Before 1:16:06 22. DJSM – Heroine (Samuel Moriero Remix) 1:20:05 23. Kayzo – Overload 2K 1:22:50 24. Ben Techy – Kein Gott, Kein Schlaf 1:27:41 25. VIPERACTIVE Guest Mix 1:31:44

THIS EPISODE BROUGHT TO YOU BY: You'll notice that there's no sponsor in this episode. We'd love it if you'd consider supporting on Patreon. PATREON - patreon.com/nodumbquestions NDQ EMAIL LIST - https://www.nodumbquestions.fm/email-list STUFF IN THIS EPISODE: Alvin York The Manhattan Project Thomas Crapper Mohenjo-Daro and its sewer system Black Death How Armadillos Can Spread Leprosy Gandalf vs Balrog Stanislav Petrov The Last Invention Podcast Vasily Arkhipov Kudzu: The Invasive Vine that Ate the South Kudu Privet CONNECT WITH NO DUMB QUESTIONS: Support No Dumb Questions on Patreon if that sounds good to you Discuss this episode here NDQ Subreddit Our podcast YouTube channel Our website is nodumbquestions.fm No Dumb Questions Twitter Matt's Twitter Destin's Twitter SUBSCRIBE LINKS: Subscribe on iTunes Subscribe on Android OUR YOUTUBE CHANNELS ARE ALSO FUN: Matt's YouTube Channel (The Ten Minute Bible Hour) Destin's YouTube Channel (Smarter Every Day)

With so much money and power, royals were able to invent some pretty unique and creative ways to slay their enemies, or accidentally seal their own doom. From a Chinese Emperor's deadly elixir of life to a steamy Roman romance that got a little too scalding hot. From a court jester so hilarious he made a Spanish king litrally die laughing, to a Swedish King's massive last meal of caviar, champagne and cream puffs. Let's dig up 10 truly bizarre royal deaths. 1. Hatshepsut, Pharaoh of Egypt 1507–1458 BC, Toxic Lotion 2. Qin Shi Huangdi, Emperor of China 259 - 210 BC, Deadly Elixir of Life 3. Valerian, Roman Emperor 199 – 264, Forced to Drink Molten Gold 4. Fausta, Roman Empress 326, Boiled in the Bath 5. Henry I, King of England, 1068 – 1135, Over indulged in lampreys 6. Phillippe, Prince of France, 1116-1131, Horse tripped by a pig 7. Martin, King of Aragon & Sicily 1356 – 1410, Laughed to death 8. Charles II, King of Navarre 1332 – 1387, Soaked in brandy, caught fire 9. Adolf Frederick King of Sweden 1710 – 1771, Ate himself to death 10. Alexander King of Greece 1893 – 1920, bite by monkey Join me every Tuesday when I'm Spilling the Tea on History! Check out my Youtube Channel: https://www.youtube.com/c/lindsayholiday Follow me on Facebook: https://www.facebook.com/profile.php?id=100091781568503 Instagram: https://www.instagram.com/historyteatimelindsayholiday/ Tik Tok: https://www.tiktok.com/@historyteatime Please consider supporting me at https://www.patreon.com/LindsayHoliday and help me make more fascinating episodes! Intro Music: Baroque Coffee House by Doug Maxwell Music: Danse Macabre by Camille Saint-Saëns, Public Domain, Performed by Kevin MacLeod #HistoryTeaTime #LindsayHoliday Please contact ⁠advertising@airwavemedia.com⁠ if you would like to advertise on this podcast. Learn more about your ad choices. Visit megaphone.fm/adchoices