Podcasts about Sir

Is Jacob Elordi the new Cruise Greeting someone Ma’am or Sir a thing of the past What do you watch to escape your real life? John Cena is all of us when a random person starts singing to him. See omnystudio.com/listener for privacy information.

Is Jacob Elordi the new Cruise Greeting someone Ma’am or Sir a thing of the past What do you watch to escape your real life? John Cena is all of us when a random person starts singing to him. See omnystudio.com/listener for privacy information.

Originally Aired June 25, 2026: Sir, is that a buttplug? Finding out your spouse is a drug addict. Everything you've ever wanted to know about sucking harder than a clogged Dustbuster. Listen & subscribe to the show on Apple Podcasts, Spotify or Amazon Music. For more, visit https://www.93x.com/half-assed-morning-show/Follow the Half-Assed Morning Show:Twitter/X: @93XHAMSFacebook: @93XHAMSInstagram: @93XHAMSEmail the show: HAMS93X@gmail.com See omnystudio.com/listener for privacy information.

Is Jacob Elordi the new Cruise Greeting someone Ma’am or Sir a thing of the past What do you watch to escape your real life? John Cena is all of us when a random person starts singing to him. See omnystudio.com/listener for privacy information.

Is Jacob Elordi the new Cruise Greeting someone Ma’am or Sir a thing of the past What do you watch to escape your real life? John Cena is all of us when a random person starts singing to him. See omnystudio.com/listener for privacy information.

Upon its UK release in July 1968, The Devil Rides Out did not exactly set the world on fire and did even worse when it made it to the US, but sometimes the world simply needs time to catch up with art. Now it's generally considered to be one of the crown jewels of Hammer although opinions may still differ to this day...Adam is the ringleader in this Circus Maximus of an episode that covers a certain Sir, Satan, Scribbling, and Skateboarding.Those of a nervous or God fearing disposition, you have been warned...“The House Of Hammer Theme” by Cev MooreLogo by Richard Wells All the links you think you'll need & more! https://linktr.ee/househammerpod

John 5:1-9 NIVSome time later, Jesus went up to Jerusalem for one of the Jewish festivals.Now there is in Jerusalem near the Sheep Gate a pool, which in Aramaic is called Bethesda and which is surrounded by five covered colonnades. Here a great number of disabled people used to lie—the blind, the lame, the paralyzed. One who was there had been an invalid for thirty-eight years. When Jesus saw him lying there and learned that he had been in this condition for a long time, he asked him, “Do you want to get well?” “Sir,” the invalid replied, “I have no one to help me into the pool when the water is stirred. While I am trying to get in, someone else goes down ahead of me.” Then Jesus said to him, “Get up! Pick up your mat and walk.” At once the man was cured; he picked up his mat and walked. The day on which this took place was a Sabbath.

John 5:1-9 NIVSome time later, Jesus went up to Jerusalem for one of the Jewish festivals.Now there is in Jerusalem near the Sheep Gate a pool, which in Aramaic is called Bethesda and which is surrounded by five covered colonnades. Here a great number of disabled people used to lie—the blind, the lame, the paralyzed. One who was there had been an invalid for thirty-eight years. When Jesus saw him lying there and learned that he had been in this condition for a long time, he asked him, “Do you want to get well?” “Sir,” the invalid replied, “I have no one to help me into the pool when the water is stirred. While I am trying to get in, someone else goes down ahead of me.” Then Jesus said to him, “Get up! Pick up your mat and walk.” At once the man was cured; he picked up his mat and walked. The day on which this took place was a Sabbath.

John 5:1-9 NIVSome time later, Jesus went up to Jerusalem for one of the Jewish festivals.Now there is in Jerusalem near the Sheep Gate a pool, which in Aramaic is called Bethesda and which is surrounded by five covered colonnades. Here a great number of disabled people used to lie—the blind, the lame, the paralyzed. One who was there had been an invalid for thirty-eight years. When Jesus saw him lying there and learned that he had been in this condition for a long time, he asked him, “Do you want to get well?” “Sir,” the invalid replied, “I have no one to help me into the pool when the water is stirred. While I am trying to get in, someone else goes down ahead of me.” Then Jesus said to him, “Get up! Pick up your mat and walk.” At once the man was cured; he picked up his mat and walked. The day on which this took place was a Sabbath.

Send us Fan MailTo celebrate the launch of 11th ed 40k Phil is joined by  Richie and discuss everything which led up to the launch, from pre-painted terrain, area terrain layouts, the new 40k app, and trying to work out just what your Force Disposition actually means.Watch on YouTube: https://youtu.be/mkrtb2z6X2oSupport the showSUPPORT THE SHOW:Patreon: https://www.patreon.com/lookoutsir40kMerch: https://www.rev-level.com/lookoutsir40k Discount Warhammer affiliate link (UK): https://elementgames.co.uk/warhammer?d=10445 Use Promo code PHI7858 to double your loyalty pointsLOOK OUT, SIR!'S SOCIAL MEDIA:Facebook: https://www.facebook.com/lookoutsir/ Instagram: https://www.instagram.com/lookoutsir40k/ YouTube: https://www.youtube.com/lookoutsir40k PHIL'S SOCIAL MEDIA:Instagram: https://www.instagram.com/beyondthetabletop/ YouTube: https://www.youtube.com/channel/UCAxBqN_9PHjajPLoIKKNi6w DAN'S SOCIAL MEDIA:Instagram: https://www.instagram.com/i.r.invested.in.unexpected/

Hello and welcome to The Rob Burgess Show. I am, of course, your host, Rob Burgess. On this our 303rd episode, our returning guest is… me! I have done around two dozen previous solo episodes of this podcast: Episode 41 - Rob Burgess Episode 62 - Rob Burgess [II] Episode 84 - Rob Burgess [III] Episode 100 - Rob Burgess and Ash Burgess Episode 117 - Rob Burgess [IV] Episode 131 - Rob Burgess [V] Episode 135 - Rob Burgess [VI] Episode 182 - Rob Burgess [VII] Episode 189 - Rob Burgess [VIII] Episode 194 - Rob Burgess [IX] Episode 200 - Rob Burgess [X] Episode 205 - Rob Burgess [XI] Episode 215 - Rob Burgess [XII] Episode 220 - Rob Burgess [XIII] Episode 226 - Rob Burgess [XIV] Episode 230 - Rob Burgess [XV] Episode 243 - Rob Burgess [XVI] Episode 252 - Rob Burgess [XVII] Episode 265 - Rob Burgess [XVIII] Episode 267 - Rob Burgess [XIX] Episode 279 - Rob Burgess [XX] Episode 280 - Rob Burgess [XXI] Episode 282 - Rob Burgess [XXII] Episode 286 - Rob Burgess [XXIII] Episode 294 - Rob Burgess [XXIV] Episode 295 - Rob Burgess [XXV] Episode 296 – Rob Burgess [XXVI] Episode 302 - Rob Burgess [XXVII] I am a 45-time award-winning journalist whose work has appeared in print, radio, online and television. I am currently Senior Reporter for ThinkAdvisor. Most recently, I was Reporter for Financial Planning Magazine; Technology Reporter for Wealth Management Magazine; Editor of the Wabash Plain Dealer; News Editor of NUVO; Managing Editor of the Indiana Lawyer; and City Editor, Opinion Page Editor and Editorial Board Member of the Kokomo Tribune. I was also a reporter at WFHB, the Times-Mail, The Reporter-Times, Ukiah Daily Journal and Ukiah Valley Television. Oh yeah, and I'm also the proprietor of the podcast, The Rob Burgess Show. A quick programming note: Most of this episode features me playing my ukulele and singing, something I also did on Episode 282 at the Balboa Pier in Newport Beach, California; on Episode 286 at the Fremont Street Experience in Las Vegas; and Episode 296 at the French Market in New Orleans. I did also sing and play guitar near the end of Episode 258 featuring my friend, Mark Rohrer. This time, I busked on May 3, 2026 at Lake Eola Park in Orlando, Florida. I only played for about a half an hour before an Orange County Parks Department Employee came up to me. “Sir, you can play, you just can't be busking, alright?” the guy said, in what sounded like an Australian accent. “Why not?” I said. “It's against park rules.” “Really?” “Yeah.” “I called city hall. And I wasn't informed of that.” “You can play your instrument here, you just can't be busking, asking for money.” “I don't ask for money. I don't have a sign.” “OK then. OK cool. Cool.” “You sure?” “Yeah no worries.” But, as you'll hear, I did not think he thought it was cool. So, I left soon after. In this episode you'll hear only one song from the performance, “Why Don't You Love Me” by Hank Williams. Follow me on Mastodon: newsie.social/@therobburgessshow Check out my Linktree: linktr.ee/therobburgessshow Subscribe to my Substack: therobburgessshow.substack.com/ Follow me on Bluesky: bsky.app/profile/robaburg.bsky.social

Saturday, 20 June 2026   So Jesus stood still and called them, and said, “What do you want Me to do for you?” Matthew 20:32   “And having stood, Jesus, He vocalized to them, and He said, ‘What you ‘will' I should do to you?'” (CG)   In the previous verse, the two blind men continued to cry out to Jesus, begging for His mercy upon them. Their persistence paid off, as noted by Matthew. He notes, “And having stood, Jesus.”   Eventually, Jesus neared the blind men enough so that their voices could no longer be drowned out by the crowds. As such, and certainly wanting to know why they remained at a distance, it next says that “He vocalized to them.”   A new word is seen, phóneó, to emit a sound, and thus, to vocalize. It is used when a rooster crows. It was used to describe when Jesus cried out on the cross. One can see the etymological ancestor of our modern word “phone.” Of this word, the Topical Lexicon says –   “Strong's Greek 5455 portrays the purposeful use of the voice—whether summoning, exhorting, pleading, or proclaiming. It occurs forty-three times across the New Testament, spanning the earthly ministry of Jesus Christ, the life of the early church, and a single eschatological scene. The verb's settings cluster around five broad spheres: personal encounters with Jesus, miraculous works, parabolic instruction, apostolic ministry, and final judgment.”   Mark and Luke give different details concerning this. Mark says that Jesus commanded (using the word “vocalized”) that the blind should be called. They called Bartimaeus, telling him that he was being called. With that, he cast aside his garment and went to Jesus. Luke agrees with this, leaving off the details about the garment.   Each account agrees, but is given from a different perspective that builds into one full scene. With the details of the calling stated, all three accounts agree on the next words, “and He said, ‘What you ‘will' I should do to you?'”   In Matthew, the address is plural. In Mark and Luke, it is singular. The attention being on one as opposed to two was addressed in an earlier verse. If there are two, then there is one. For whatever reason, Matthew chose to focus on both while Mark and Luke focused on one individual.   One possible explanation for the difference is that despite being at the exit of the city, they were on opposite sides of the gate. If two were sitting side by side, it may be that people would only give to one, and some would go to the opposite side to avoid giving at all. But with both sides of the gate covered, the potential for more givers would be realized.   As such, Matthew, being a tax collector, would have been keenly aware of such a system. The other two accounts focused on the one specifically called first, Bartimaeus. This is speculation, but it is a logical reason why the two accounts differ in this detail.   Life application: If you have ever been to a place where people beg, you will see the proposed scenario played out. Beggars don't just lump together, as if a person will stop and give every person a coin. Rather, they divide up in order to avoid overwhelming someone to the point where nothing is given.   Having both sides of the gate covered reasonably resolves the variation between the two accounts. The two could talk between the two of them, both raised their voices as Jesus neared, and one could speak for the other if he were called. Bartimaeus could have been called and directly asked what he wanted, and then said, “I want to see, but so does that guy over there. We are blind, Sir.”   We should not have any doubt that the accounts happened exactly as all three gospels describe, even if the details seem contradictory at first. A little thought about how things actually work in such a situation makes the entire scene understandable.   Lord God, Your word is a treasure that we can study and contemplate for all our days. Even doing this, we will never be able to fully plumb its depths. Thank You that we have it to guide us, instruct us, and challenge us as we walk before You. Amen.

Plata ársins hjá Nóa Siríus - Hjörvar Hafliða, Herra Hnetusmjör og Sólrún Diego mæta í studioið og fara yfir þetta! Klara Elías í spjalli um Þjóðhátíð þar sem hún mun koma fram í sumar. Leikjaniðurröðun klár fyrir Ensku úrvalsdeildina. Þetta og meira til!

 Steve Stockton is joined by Sir Bryan M. Bowden, Leading Cryptozoologist, UFO Researcher & Investigator, Paranormal Remote Viewer. Find Sir Bryan here: https://linktr.ee/bryanmbowdenBecome a supporter of this podcast: https://www.spreaker.com/podcast/missing-persons-mysteries--5624803/support.

Rajyasree: In this week's good news, there is a film that is not praising Modi-ji or bashing Pakistan which is being released, we were told. Abhinandan: Based on true events. Rajyasree: Ya, it's based on true events though. Abhinandan: In bad news, it is doing something that the other films are doing which is bashing Muslims. Rajyasree: But the good news is that the Muslim in question is my favourite, Salman Khan. Abhinandan: But in bad news none of the actors of the film seem to know that it was gonna show Salman in a bad light. Rajyasree: But in good news we don't know what will happen now. Abhinandan: But in strange news, Salman says his permission was not taken to make this film. Rajyasree: But it could be fiction, they should just say it's pure fiction. Why does he think Kala Hiran is about him? I would've said, “Sir, it is not about you.” Abhinandan: It could be about any Kala Hiran. Am I Kala or a Hiran? It could be based on you. This and a whole lot of awful and awesome in this special episode where Abhinandan and Rajyasree discuss Obsession and Raakh.Timecodes0:00 - World Cup updates3:00 News6:46 - Obsession 21:10 - Letters 28:12 - Raakh 36:19- Letters Click here to download the Newslaundry app on Android. And here for iOS.Produced and edited by Ashish Anand and Hassan Bilal. Recorded by Anil Kumar. Hosted on Acast. See acast.com/privacy for more information.

Pour écouter l'émission en une fois, sans pub (ouf !), et avec les Bonus :https://m.audiomeans.fr/s/S-tavkjvmo 6/6 - Pourquoi Ulysse met-il vingt ans à rentrer chez lui après la guerre de Troie ?Après avoir contribué à la chute de la plus célèbre cité du monde antique grâce au légendaire Cheval de Troie, Ulysse n'aspire plus qu'à une chose : retrouver Ithaque, son épouse Pénélope et son fils Télémaque. Mais les dieux en ont décidé autrement.Commence alors le plus extraordinaire voyage de toute la mythologie grecque.Tempêtes déchaînées par Poséidon, Cyclopes anthropophages, magiciennes redoutables, Sirènes au chant mortel, monstres marins, descente au royaume des morts, naufrages, séductions et promesses d'immortalité : Ulysse va traverser un monde où chaque étape menace de lui faire perdre bien plus que sa vie.Mais derrière ces aventures fascinantes se cache une question universelle : qu'est-ce qui mérite vraiment que l'on se batte ?À travers l'histoire de « l'homme aux mille ruses », Homère ne raconte pas seulement le retour d'un héros. Il raconte la transformation d'un homme qui découvre, au fil des épreuves, que la gloire, la puissance et même l'immortalité ne valent rien face à l'amour des siens et au désir de retrouver sa place dans le monde.Une plongée passionnante au cœur du plus grand récit de voyage jamais écrit, entre mythe, aventure, philosophie et condition humaine. Hébergé par Audiomeans. Visitez audiomeans.fr/politique-de-confidentialite pour plus d'informations.

Termagant Talk is back with another unapologetic stroll through hip hop, culture, and the chaos of Black life. This week, Goody and Shantel celebrate the Knicks' historic run, dream up a New York summer full of stoop sets and free concerts, and unpack Kevin Hart's comments following his controversial roast. They dive into Jim Jones and Cam'ron drama, discuss the power of friendship and community, and spotlight The Four and The Five, a group of young Black women redefining luxury and content creation. Along the way, they share music picks from Kendrick Lamar and SiR, revisit dancehall memories, and remind us why hip hop culture remains alive, evolving, and deeply personal. Pull up a chair and take another walk with us.#TermagantTalk #HipHopPodcast #NewYorkCulture #KnicksNation #KendrickLamar #SiR #Camron #JimJones #KevinHart #BlackWomenPodcasters #HipHopCulture #SummerInNYC #Dancehall #TDE #PodcastLife #BlackPodcastNetwork #MusicCulture #QueensNY #Harlem #WomenInHipHop

Tři vyprodané koncerty v řadě. Pompézní show plná velkých poselství. Ewa Farna jako vládkyně českého popu, která si podmanila Prahu. Proč ji lidé milují? A co vzkazuje svými songy? Vysvětluje Aneta Jetmar Martínková, hudební publicistka a spoluautorka podcastu Sirény. Ptá se Matěj Skalický.

Tři vyprodané koncerty v řadě. Pompézní show plná velkých poselství. Ewa Farna jako vládkyně českého popu, která si podmanila Prahu. Proč ji lidé milují? A co vzkazuje svými songy? Vysvětluje Aneta Jetmar Martínková, hudební publicistka a spoluautorka podcastu Sirény. Ptá se Matěj Skalický.Všechny díly podcastu Vinohradská 12 můžete pohodlně poslouchat v mobilní aplikaci mujRozhlas pro Android a iOS nebo na webu mujRozhlas.cz.

Weak Men: The Danger of Silent Husbands and the Deception of "Good Times"Weak men, this is your word of the day—and ladies, don't turn the channel just yet, because this is meant to help your home.In this video, Coach Shelby pulls no punches as he targets a society infiltrated by passive, spiritually neutered men who refuse to stand up and lead. To act like a man means putting the Word of God above every single circumstance and relationship in your life. Our culture is desperate for real men of God, and when men leave a spiritual vacuum, darkness is quick to fill the void.Taking us deep into Jeremiah 44, Coach exposes a forgotten piece of biblical history that mirrors our modern world. After the fall of Jerusalem, a remnant of Judah fled to the comforts of Egypt against God's explicit warnings. When the prophet Jeremiah confronted them for burning incense to the "queen of heaven," the people gave a chilling response. The men openly admitted they were going to keep sinning just like their fathers did because back then, they had "plenty of food" and saw no trouble. Coach issues a blistering warning: just because things are going well for you materially right now does not mean you have God's blessing. The women even chimed in, proving that their idolatry happened with their husbands' full permission. Through neglect and by default, a man's refusal to be the spiritual authority causes his entire household to fall into bondage. It's time to stop making excuses, stop living in the family hog slop, and start doing your job.Classroom Highlights:The Neutered Culture: Why modern society is suffering from a lack of true, Word-centered masculinity.The Side-by-Side Standard: Why Eve was taken from Adam's side—not to walk behind him, and not to be abandoned to lead the home alone.The Illusion of Prosperity: Why having plenty of food and money while living in rebellion is a dangerous sign that you are running out of God's grace.Breaking the Generational Hog Slop: Coach shares a personal example from his own family history to prove that excuses mean nothing on Judgment Day.Jezebel and the Comment Section: Why Coach expects the spirit of rebellion to pipe up, and why he stands firm on the Word regardless.Scriptures Studied:Jeremiah 44:17 – But we will certainly do whatever thing goeth forth out of our own mouth, to burn incense unto the queen of heaven...Jeremiah 44:19 – And when we burned incense to the queen of heaven... did we make her cakes to worship her... without our husbands?Matthew 7:20 – Wherefore by their fruits ye shall know them.#WordTime #CoachShelby #WeakMen #Jeremiah44 #SpiritualLeadership #ActLikeMen #GenerationalSin #BiblicalTruth #Repentance #FamilyOrderChapters0:00 - Intro: A Direct Word for Weak Men0:11 - The Toxic Reality: Societies Suffering from Passive Men0:33 - What It Means to Act Like a Man: Word Over Circumstance0:56 - Inside Jeremiah 44: The Remnant That Fled to Egypt1:26 - The Multitude Rejects the Prophet: "We Will Not Listen"1:56 - The Adam Excuse: Blaming the Wife for the Man's Lack of Leadership2:17 - Walking Beside the Man: The Proper Place of a Wife2:38 - Living in the Family Hog Slop: The Trap of Generational Sin3:00 - Excuses vs. The Blood: Coach's Personal Family Testimony3:42 - The Deception of Success: When Idolatry Looks Like Prosperity4:09 - A Warning to Sir and Ma'am: God's Mercy Has an End Date4:28 - Blaming God for the Famine: The Twisted Logic of the Rebels4:53 - With Our Husbands' Permission: The Evidence of Male Neglect5:09 - Grab Your Wife's Hand: Stepping Into Your Spiritual Authority5:37 - Shut Up: Addressing the Ugly Comments and the Jezebel Spirit5:57 - Outro: A Blessing for the Men Who Stand Up and Lead

Tři vyprodané koncerty v řadě. Pompézní show plná velkých poselství. Ewa Farna jako vládkyně českého popu, která si podmanila Prahu. Proč ji lidé milují? A co vzkazuje svými songy? Vysvětluje Aneta Jetmar Martínková, hudební publicistka a spoluautorka podcastu Sirény. Ptá se Matěj Skalický.

5/6 - Pourquoi Ulysse met-il vingt ans à rentrer chez lui après la guerre de Troie ?Après avoir contribué à la chute de la plus célèbre cité du monde antique grâce au légendaire Cheval de Troie, Ulysse n'aspire plus qu'à une chose : retrouver Ithaque, son épouse Pénélope et son fils Télémaque. Mais les dieux en ont décidé autrement.Commence alors le plus extraordinaire voyage de toute la mythologie grecque.Tempêtes déchaînées par Poséidon, Cyclopes anthropophages, magiciennes redoutables, Sirènes au chant mortel, monstres marins, descente au royaume des morts, naufrages, séductions et promesses d'immortalité : Ulysse va traverser un monde où chaque étape menace de lui faire perdre bien plus que sa vie.Mais derrière ces aventures fascinantes se cache une question universelle : qu'est-ce qui mérite vraiment que l'on se batte ?À travers l'histoire de « l'homme aux mille ruses », Homère ne raconte pas seulement le retour d'un héros. Il raconte la transformation d'un homme qui découvre, au fil des épreuves, que la gloire, la puissance et même l'immortalité ne valent rien face à l'amour des siens et au désir de retrouver sa place dans le monde.Une plongée passionnante au cœur du plus grand récit de voyage jamais écrit, entre mythe, aventure, philosophie et condition humaine.Hébergé par Audiomeans. Visitez audiomeans.fr/politique-de-confidentialite pour plus d'informations.

This is the Duluth Rundown Grandma’s Marathon special episode! Listen in for Tony and Mike’s remarks on Duluth’s premiere running event just days away – the 50th Anniversary Grandma’s Marathon, the Garry Bjorklund Half Marathon, and William A. Irvin 5k. In addition, many more upcoming races are listed, and Mike announces a handful of recent race results, including the series finale and standings from the NMTC Spring Trail Race Series. Trail conditions are great – dry, although keep an eye out for ticks, bugs, overgrowth, and other itchy/gross aspects of nature that may impede perfect off-road conditions (depending on what trail you’re on). Tony delivers a Coach’s Corner for all those running a Grandma’s weekend race, Mike reveals his Route of the Week (for the 12th time), Tony shouts out “Sir” Dave Lane for a recent award for his outstanding work in the local running industry, and more!

Pour écouter l'émission en une fois, sans pub (ouf !), et avec les Bonus :https://m.audiomeans.fr/s/S-tavkjvmo 4/6 - Pourquoi Ulysse met-il vingt ans à rentrer chez lui après la guerre de Troie ?Après avoir contribué à la chute de la plus célèbre cité du monde antique grâce au légendaire Cheval de Troie, Ulysse n'aspire plus qu'à une chose : retrouver Ithaque, son épouse Pénélope et son fils Télémaque. Mais les dieux en ont décidé autrement.Commence alors le plus extraordinaire voyage de toute la mythologie grecque.Tempêtes déchaînées par Poséidon, Cyclopes anthropophages, magiciennes redoutables, Sirènes au chant mortel, monstres marins, descente au royaume des morts, naufrages, séductions et promesses d'immortalité : Ulysse va traverser un monde où chaque étape menace de lui faire perdre bien plus que sa vie.Mais derrière ces aventures fascinantes se cache une question universelle : qu'est-ce qui mérite vraiment que l'on se batte ?À travers l'histoire de « l'homme aux mille ruses », Homère ne raconte pas seulement le retour d'un héros. Il raconte la transformation d'un homme qui découvre, au fil des épreuves, que la gloire, la puissance et même l'immortalité ne valent rien face à l'amour des siens et au désir de retrouver sa place dans le monde.Une plongée passionnante au cœur du plus grand récit de voyage jamais écrit, entre mythe, aventure, philosophie et condition humaine. Hébergé par Audiomeans. Visitez audiomeans.fr/politique-de-confidentialite pour plus d'informations.

We now come to the passage in the Bible that some of you have heard so much about. For some of you, you are already familiar with the story of how God miraculously healed me, so I will not spend much time retelling it. However, there is something I have not talked much about, and it has to do with my response to this passage in Revelation 7:9-17. When I was serving as the senior pastor at Northwest Baptist Church, the pressure of ministry began to affect me in ways I did not expect. The church was in a difficult season, and I was carrying a lot. Anxiety began to take a toll on my health. Because of my family history, my doctor sent me to a cardiologist, who ordered a CT scan in 2007. The results were sobering. The scan showed seven areas of calcified plaque in my left coronary artery, and my calcium score was higher than ninety percent of men my age. I was only thirty-two years old, and because my dad died when he was forty-seven, you can imagine where my mind went. Suddenly, I was scheduled for a cardiac catheterization, wondering whether I was going to die young like my father. That Friday morning, before a Converge Rocky Mountain regional gathering, I prayed a simple prayer: Lord, would You encourage me from Your Word? Then I opened my Bible, and it opened to Revelation 7:912. I read about the great multitude no one could number, from every nation, tribe, people, and language, standing before the throne and the Lamb, crying out, Salvation belongs to our God who sits on the throne, and to the Lamb! Honestly, nothing happened. I read it, closed my Bible, and went on with my day. I believed Revelation was the Word of God, but I had mostly learned to read it as a book about future events, so I did not yet grasp the pastoral comfort God had placed in this vision. The next morning, as we sang How Great Is Our God, the imagery of Revelation 7 rushed back to me. It was as though the Lord gently pressed a question into my heart: Keith, do you understand what awaits you if you die? That was the question I had missed. I had read Revelation 7 as a future scene, but I had not yet learned to receive it as comfort for the present. In that moment, the fear began to liftnot because I knew what would happen during the catheterization, but because the Lord reminded me of where I was going if I belonged to the Lamb. If I lived, I belonged to Christ. If I died, I would be with Christ. Either way, my future was secure. The following week, during the cardiac catheterization, the cardiologist paused and said, Keith, theres nothing there. The plaque that had appeared on the CT scan was gone. I cannot explain it medically, but I believe God, in His mercy, protected me. Yet the gift God gave me in that season was not only more years. He also began to open my eyes to this books purpose. Revelation is not merely a book for charting future events. It is given to strengthen the church by showing us Jesus Christ. It is for suffering, anxious, grieving, persecuted, and weary saints who need to be reminded that the Lamb is on the throne. Revelation 7:917 shows us where every person who belongs to the Lamb is headed. The people of the Lamb will stand before the throne. They will be clothed in white. They will worship. They will be sheltered by God. They will hunger no more. They will thirst no more. The Lamb will be their Shepherd. God Himself will wipe away every tear from their eyes. What I did not understand then is that this passage not only gives us a glimpse of heaven; it also comforts every Christian from every generation. This passage is for me, and it is for you. God is the Keeper of Salvation (vv. 9-12) As we saw last week, John hears the number of Gods sealed people described as 144,000 from the tribes of Israel (Rev. 7:48), but when he looks, he sees a great multitude no one can number from every nation, tribe, people, and language (v. 9). These are not two separate peoples of God; they are Jews and Gentiles gathered into one redeemed people through Israels Messiah. The promise God gave to Abrahamthat all the families of the earth would be blessed through him (Gen. 12:3)has come to full bloom through Christ, the Lamb who purchased people for God from every tribe and language and people and nation (Rev. 5:910). Now, in Revelation 7, that redeemed people stands before the throne and the Lamb, where no one in Revelation 6 could stand (Rev. 6:17; 7:9). After God mercifully spared me and the doctors found my left coronary artery clear, one of the first people I told was Ed Hardesty. He said, Remember, son, just as quickly as God removed that plaque from your arteries, He can put it right back again. That was a word I needed to hear. God had not healed me so that I could go on living as though my life belonged to me. He had healed me for a purpose, and that purpose is centered around His mission. But there was another lesson for me right there in Revelation 7. Why does John first hear the people of God described as 144,000 sons of Israel before he sees them as a multitude from the nations? The list has the feel of a census, and more specifically, a military census. In Numbers 1, Israel was counted by tribe according to the number of men able to go to war (Num. 1:23), and that census begins with Reuben, Jacobs firstborn. But Revelation 7 begins with Judah, because from Judah came the Lion who is also the Lamb (Rev. 5:5). In other words, Revelation is not merely giving us a headcount of redeemed Jewish men; it is giving us a Christ-centered picture of the people of God gathered and ordered around the conquering Lamb. Scripture also connects wartime readiness with consecration. When David and his men needed bread, Ahimelech asked whether the young men had kept themselves from women, and David answered that they had, because they were on a holy mission (1 Sam. 21:45). Later, when David tried to cover up his sin with Bathsheba, Uriah refused to go home to his wife while Israels army was in the field. He said, The ark and Israel and Judah dwell in booths Shall I then go to my house, to eat and to drink and to lie with my wife? (2 Sam. 11:11). Uriah understood something David had forgotten: a soldier at war does not live as though the war does not exist. That background also helps us when we come to Revelation 14, where the 144,000 are described in the ESV and NIV as those who have not defiled themselves with women, for they are virgins (Rev. 14:4). That wording can be misleading if we assume John is referring only to literal unmarried men. The Greek word translated virgins isparthenoi, fromparthenos, which can refer to virginity but can also carry the idea of chastity or purity. This is why the NASB2020 translates Revelation 14:4, These are the ones who have not defiled themselves with women, for they are celibate. The point is not that only unmarried men belong to the Lamb, or that these men are a specific group of virgin men who will be saved in the future. The point is symbolic. Revelation portrays the 144,000 as a consecrated people whose allegiance to the Lamb is marked by purity, devotion, and wartime faithfulness. They have not given themselves over to spiritual adultery with Babylon; they belong wholly to the Lamb. This is what I missed for so many years. The census of the 144,000 sons of Israel represents the great multitude redeemed from the nations, and their devotion to the Lamb includes a wartime ethic. Paul says, Put on the whole armor of God, that you may be able to stand against the schemes of the devil, because we do not wrestle against flesh and blood (Eph. 6:1112). This ethic runs throughout Revelation. Jesus told the church in Smyrna, Be faithful unto death, and I will give you the crown of life (2:10). The martyrs under the altar had been slain for the word of God and for the witness they had borne (6:9). Revelation 12 says the people of God conquered the dragon by the blood of the Lamb and by the word of their testimony, because they loved not their lives even unto death (12:11). Revelation 14 describes the 144,000 as those who follow the Lamb wherever he goes (14:4). Revelation 18 calls Gods people to come out of her... lest you take part in her sins (18:4). How is the Christian able to remain faithful with a wartime ethic? They are able to resist because they have the seal of God upon them. It is the One on the throne who is keeping those who belong to Him (John 10:27-30), and it is He who promises to complete the work He is doing in and through them, for Paul wrote of this very thing: And I am sure of this, that he who began a good work in you will bring it to completion at the day of Jesus Christ (Phil. 1:6). Listen, salvation in the Bible is not only the forgiveness of sins and pardon from the wrath of God; it also includes the promise that those sealed by the Spirit belong to God and will be kept until the day of redemption (Eph. 1:13-14; 1 Pet. 1:5). This is why the redeemed multitude of both Jews and Gentiles from the nations cry out with a loud voice, Salvation belongs to our God who sits on the throne, and to the Lamb! (Rev. 7:10). And this is why all the angels around the throne and the four living creatures fall on their faces in worship of God, saying, Amen! Blessing and glory and wisdom and thanksgiving and honor and power and might be to our God forever and ever! Amen (v. 12). Salvation is for the Christian to Experience (vv. 13-17) Now, the other thing I did not recognize in 2007 but discovered while tracing the parallels in Revelation has been right in front of me all these yearsand I missed it. For years, I assumed the great multitude in Revelation 7 described only the martyred saints from the fifth seal, those who were slain for the word of God and for the witness they had borne (Rev. 6:9). But one of the elders asked John, Who are these, clothed in white robes, and from where have they come? (v. 13). That question is our first clue to the identity of this great multitude. When was the last time in Revelation that one of the elders spoke directly to John? It was two chapters earlier, when John wept because no one was found worthy to open the scroll. Then one of the elders said to him, Weep no more; behold, the Lion of the tribe of Judah, the Root of David, has conquered (5:5). But when John looked, he did not see a conquering lion in the way we might expect; he saw a Lamb standing, as though it had been slain. Then the four living creatures and the twenty-four elders sang a new song explaining how the Lamb conquered: Worthy are you to take the scroll and to open its seals, for you were slain, and by your blood you ransomed people for God from every tribe and language and people and nation, and you have made them a kingdom and priests to our God, and they shall reign on the earth (5:910). That matters because the elder in Revelation 7 is helping John see the result of the Lambs victory. The great multitude standing before the throne is not limited to the martyrs from the fifth seal, though they are certainly included. This multitude is the people Jesus ransomed by His bloodthe redeemed from every tribe, language, people, and nation across every generation, kept by God until the Day of the Lord. John knows that the elder already knows the answer, so he says, Sir, you know. Then the elder answers his own question: These are the ones coming out of the great tribulation. They have washed their robes and made them white in the blood of the Lamb (v. 14). The second clue to the identity of this multitude is what made their robes white: the blood of the Lamb. Blood does not normally make things clean; it stains. But Revelation shows us what the blood of Jesus does for sinners. Isaiah said, though your sins are like scarlet, they shall be as white as snow (Isa. 1:18). John writes, the blood of Jesus his Son cleanses us from all sin (1 John 1:7). Revelation has already told us that Jesus loves us and has freed us from our sins by his blood (1:5). So when Revelation 7 says their robes have been made white in the blood of the Lamb, it speaks of salvation. They are clean before God because the Lamb was slain for them, and that salvation is received by faith in Him. There is a third clue about who these redeemed people are, found in verse 15: they are before the throne of God, and serve him day and night in his temple. This is priestly language. In the Old Testament, Israel was called to be a kingdom of priests and a holy nation (Ex. 19:6). Now, through the blood of the Lamb, that calling is fulfilled in the redeemed people of Jesus Christ. Revelation 5 has already told us that the Lamb ransomed people for God from every tribe, language, people, and nation, and made them a kingdom and priests to our God (Rev. 5:910). So the multitude in Revelation 7 is not a separate group from those introduced in Revelation 5. They are the priestly people of God, standing before His throne, serving Him in His temple, and wholly belonging to the Lamb. One other thing needs to be pointed out here. Revelation 7 does not say these Christians are only those who were slain for their faith, as we saw in the fifth seal (Rev. 6:9), nor does it identify them specifically as those who were beheaded, as we will see later in Revelation 20:4. Instead, they are identified as those coming out of the great tribulation (v. 14). We will have more time later in Revelation to unpack the repeated time markers John usesthree and a half years, 1,260 days, and forty-two monthsbut for now, it is enough to say that Revelation presents the church as living in tribulation now, while also pointing to an intensified expression of that tribulation before the return of Christ. So when the elder speaks of the great tribulation, I understand him to be describing the full reality of the churchs suffering in this age, including its intensified expression before Jesus comes again. The encouragement of Revelation 7 is not that the people of the Lamb avoid tribulation, but that they come out of it. They are brought safely through it, washed by the blood of the Lamb, and gathered before the throne of God. Notice how the elder describes those who are brought safely through the tribulation: They have washed their robes and made them white in the blood of the Lamb (v. 14). He portrays their cleansing as a completed action. In other words, nothing you can ever do can add to or take away from the salvation Jesus purchased for you through the shedding of His blood. Jesus could not have been clearer: Whoever believes in the Son has eternal life; whoever does not obey the Son shall not see life, but the wrath of God remains on him (John 3:36). You are saved by the blood of Christ and by Him alone. Belief results in salvation, but do not misunderstand: true belief in the Son also leads to obedience. While it is true that we will still sin, the evidence that you believe and have been saved by the blood of the Lamb is that you run to Him out of hatred for your sin and love for the One who saved your soul. This is the point John makes in his epistle: But if we walk in the light, as he is in the light, we have fellowship with one another, and the blood of Jesus his Son cleanses us from all sin If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness (1 John 1:79). This is why the multitude cries out with a loud voice, and why one day we will join them: Salvation belongs to our God who sits on the throne, and to the Lamb! (Rev. 7:10). And what is this salvation that awaits all the redeemed of the Lord? It is salvation, full and completewhen sin and death are no more, when sighing and sorrow flee away, when what is mortal is swallowed up by life, and when God wipes away every tear from the eyes of those covered by the blood of the Lamb. On that day, we will experience the promise of Revelation 7:1617: They shall hunger no more, neither thirst anymore; the sun shall not strike them, nor any scorching heat. For the Lamb in the midst of the throne will be their shepherd, and he will guide them to springs of living water, and God will wipe away every tear from their eyes. What guarantee do you have that you will come out of the tribulation? What assurance do you have that when you stand before Jesus, you will not hear those terrible words, I never knew you; depart from me, you workers of lawlessness (Matt. 7:23)? Revelation gives us the answer at the very center of the book: And they have conquered him by the blood of the Lamb and by the word of their testimony, for they loved not their lives even unto death (12:11). The assurance of the Christian is not that we were strong enough to hold on to Jesus, but that the blood of the Lamb was strong enough to cleanse us, the testimony of Jesus was strong enough to keep us, and the grace of God was strong enough to make us faithful even unto death.

This is part two of a two-part series. In Part One, we explored how the electronics industry transitioned from a clean-everything approach to one where cleaning became optional. But what happens when the assumptions behind “no-clean” collide with modern electronics design? In this episode of Reliability Matters, Mike Konrad examines how the definition of cleanliness has fundamentally changed. As assemblies became smaller, denser, and increasingly deployed into harsh environments, the industry discovered that historical cleanliness standards were no longer sufficient to predict real-world reliability. Modern low stand-off components like QFNs, BGAs, and CSPs create tight geometries where residues can become trapped and difficult to remove, while thermal cycling and internal condensation can create localized harsh environments inside the product itself. This episode explores: • Why IPC moved away from fixed cleanliness limits • The growing importance of SIR and ROSE testing • Why “cleanliness” is now tied to risk, not a number • How internal condensation can trigger electrochemical migration • Why no-clean flux has become the most commonly cleaned flux type in the industry • The return of cleaning as a mainstream reliability process • Why modern assemblies require aggressive spray-in-air cleaning technologies instead of historical immersion-based vapor degreasing methods • How diffused spray patterns improve cleaning beneath low stand-off components Konrad also explains how modern cleaning challenges are no longer just about chemistry. They are about physics, fluid delivery, and whether the cleaning process can physically reach contamination hidden beneath today's densely packed components. As electronics continue to shrink and reliability expectations continue to rise, one question becomes increasingly important: Clean enough for what? If you work in electronics manufacturing, reliability engineering, process engineering, or quality assurance, this episode provides a detailed look at why post-reflow cleaning has once again become a critical part of modern electronics manufacturing.

When one of those who reclined at table with [Jesus] heard these things, he said to him, “Blessed is everyone who will eat bread in the kingdom of God!” But he said to him, “A man once gave a great banquet and invited many. And at the time for the banquet he sent his servant to say to those who had been invited, ‘Come, for everything is now ready.' But they all alike began to make excuses. The first said to him, ‘I have bought a field, and I must go out and see it. Please have me excused.' And another said, ‘I have bought five yoke of oxen, and I go to examine them. Please have me excused.' And another said, ‘I have married a wife, and therefore I cannot come.' So the servant came and reported these things to his master. Then the master of the house became angry and said to his servant, ‘Go out quickly to the streets and lanes of the city, and bring in the poor and crippled and blind and lame.' And the servant said, ‘Sir, what you commanded has been done, and still there is room.' And the master said to the servant, ‘Go out to the highways and hedges and compel people to come in, that my house may be filled. For I tell you, none of those men who were invited shall taste my banquet.'”(English Standard Version)

This week, Sam's long-awaited Soccer Aid punishment is finally revealed - and it involves one of the most disgusting foods on the planet. Pete gives us his honest review of Sam's lavish new Mediterranean inspired garden and Sam spills all on the teams' beer fuelled journey to the TRIC Awards.PLUS, Pete drops some surprising stories from his pre-fame jobs, Sam unveils his outrageous plan to become a Sir, and after a viral Bob Mortimer prediction took over the internet, the boys attempt to predict the next big thing...—

Pour écouter l'émission en une fois, sans pub (ouf !), et avec les Bonus :https://m.audiomeans.fr/s/S-tavkjvmo 3/6 - Pourquoi Ulysse met-il vingt ans à rentrer chez lui après la guerre de Troie ?Après avoir contribué à la chute de la plus célèbre cité du monde antique grâce au légendaire Cheval de Troie, Ulysse n'aspire plus qu'à une chose : retrouver Ithaque, son épouse Pénélope et son fils Télémaque. Mais les dieux en ont décidé autrement.Commence alors le plus extraordinaire voyage de toute la mythologie grecque.Tempêtes déchaînées par Poséidon, Cyclopes anthropophages, magiciennes redoutables, Sirènes au chant mortel, monstres marins, descente au royaume des morts, naufrages, séductions et promesses d'immortalité : Ulysse va traverser un monde où chaque étape menace de lui faire perdre bien plus que sa vie.Mais derrière ces aventures fascinantes se cache une question universelle : qu'est-ce qui mérite vraiment que l'on se batte ?À travers l'histoire de « l'homme aux mille ruses », Homère ne raconte pas seulement le retour d'un héros. Il raconte la transformation d'un homme qui découvre, au fil des épreuves, que la gloire, la puissance et même l'immortalité ne valent rien face à l'amour des siens et au désir de retrouver sa place dans le monde.Une plongée passionnante au cœur du plus grand récit de voyage jamais écrit, entre mythe, aventure, philosophie et condition humaine. Hébergé par Audiomeans. Visitez audiomeans.fr/politique-de-confidentialite pour plus d'informations.

Excuses, excuses: The Parable of the Banquet St. Luke 14:16-24 & Deuteronomy 20:1-9 by The Rev'd Dr. Matthew Colvin I am often asked about “application” in sermons. “I enjoy a good sermon,” someone will say, “but I need to have application so I know what to do with it.” Well, you will notice that neither Fr. Bill nor I, his understudy, do very much with “application.” The pulpit is not the place to give you “ten steps to a better marriage” or “key principles of childrearing” or “the blueprints to build a Christian business.” Rather, we are concerned with the Biblical story, and we want to apply you to it, so that you read the Bible as your story. When Paul says, “These things happened as examples for us, upon whom the ends of the ages have come,” he means that to follow Jesus, we need to understand ourselves as being part of the story of the people of God. That is why Hebrews 11 gives us the “hall of faith”; it is why Stephen's sermon in Acts 7 sums up the entire history of Israel; it is why, when Peter is telling Christian wives to respect their husbands, he calls them “daughters of Sarah.” We are consistently told to inscribe ourselves into the story of God's people Israel. There is nothing more practical. Indeed, if we do not get this right, no amount of “application” will work. Our lectionary for this morning pairs Deuteronomy's laws about exemption from military service with Jesus' parable of the banquet and the excuses made by those who were invited. It is, if we think about it, a very odd transposition, rather as though military language had found its way into a wedding or some similar occasion: “WILT thou have this Woman to thy wedded wife, to live together after God's ordinance in the holy estate of Matrimony? Wilt thou love her, comfort her, honour, and keep her in sickness and in health; and, forsaking all others, keep thee only unto her, so long as ye both shall live?” “Yes, sir, corporal, SIR. Hoo-ah!” So what is going on here? To understand the parable, we need to think about the nature of banquets and the nature of the excuses. Let's start with the excuses. Verse 20's excuse, “I have married a wife, and therefore I cannot come” is an allusion to Deuteronomy 24:5. That passage gives the grounds for the exemption of any newly married bridegroom from military service for a year: “that he may bring happiness to his wife whom he has taken.” There is here something of the logic of the law against boiling a kid in its mother's milk: in both cases, one must not mix up life and death, joy and sorrow. In verse 18, we should understand “I have bought a field and must go out and see it” to mean that the transaction needs to be complete. It is the “closing” of a real estate purchase, not an inspection at leisure that could just as easily be postponed for another day. Legally, socially, this is a very good excuse. Verse 19's excuse about needing to test “five yoke of oxen” recalls the calling of Elisha by Elijah in 1 Kings 19:19. There, Elisha is actually in the middle of plowing when Elijah throws his mantle over him: “Tag, you're it!” This is an act of sudden investiture. Elisha responds to it with alacrity: “he left the oxen and ran after Elijah” and said, “Please let me kiss my father and my mother, and then I will follow you.” The excuses are such powerful ones that they actually have statutory warrant in Biblical law. Legally, socially, by all the etiquette of ancient Israel, these excuses are golden, unimpeachable, valid. But in the parable, they are not good excuses in the eyes of the host. Who is he? He is introduced as ἄνθρωπός τις, “a certain man.” Immediately, we recall other parables: “A certain man planted a vineyard, leased it to vinedressers, and went in a far country for a long time.” (Mt 21:33) “A certain man had a fig tree planted in his vineyard, and he came seeking fruit on it, and found none.” (Lk. 13:6) “A certain man had two sons.” (Lk. 15:11) “A certain rich man had a steward, and an accusation was brought to him that this man was wasting his goods.” (Lk. 16:1) There are other instances where “a certain man” is someone else, but this is a pretty good sample of instances where “a certain man” is instantly known to stand for God. The parable, then, shows us God's response to the excuse-makers. Note that the “certain man” operates through servants. God is frequently depicted this way, sending his angels and human prophets to do his bidding and deliver his messages. God's reaction to the refusal of his invitations is anger (ὀργισθείς). This requires some explanation. In Matthew's gospel, the banquet is a wedding feast for a king's son, and the invited guests behave much like the wicked vinedressers: they “lay hold of his servants and treat them violently and kill them.” But Luke's version has a different emphasis. It is less allegorized and is designed rather to highlight the reversal of fortune and the approaching deadline. “Go out quickly into the streets and alleys of the city and bring here the poor and crippled and blind and lame.” — all of them likely to be beggars, likely to smell bad, likely to be shabbily dressed. Precisely the sort of unsightly people one does not want at a banquet, any sort of banquet. They would never have been invited had not the originally invited guests refused. Just as Esau rejected his birthright and Jacob received it; just as the majority of the Jews rejected the Messiah so that the gospel might be preached to the gentiles, so here, as Paul puts it in 1 Corinthians 1:28, “God chose what is foolish in the world to shame the wise; God chose what is weak in the world to shame the strong; God chose what is low and despised in the world, even things that are not, to bring to nothing things that are, so that no flesh might boast in the presence of God.” This is someting God did in history. Unlike every other religion on earth, the Bible makes public claims about events that took place at particular times: “In the fourteenth year of King Hezekiah, Sennacherib king of Assyria came up against the fortified cities of Judah and took them.” “In those days a decree went out from Caesar Augustus that all the world should be registered. This was the first registration when Quirinius was governor of Syria.” Or even in our Nicene Creed, where week after week, we make mention of the name of a corrupt Roman official named Pontius Pilate. Contrast the claims of other religions: that Mohammad was out there in the desert and an angel appeared to him and dictated the Quran. That Joseph Smith was guided by an angel named Moroni and found gold plates inscribed with “Reformed Hieroglyphics” which he translated into King James English. That Siddartha Gautama was meditating under a fig tree and became enlightened. The Mary Baker Eddy or L. Ron Hubbard or some other guru has discovered the secrets of the universe. Even in antiquity, the Stoic sage or Epicurus or the philosopher in Plato's Republic is never about history. It is always private revelation or special understanding of timeless truths or the realm of forms or deep insight into nature. By contrast, the assumption of Jesus' parables is that God deals with Israel in time. The invitation to the banquet and the host's angry reaction to the invited guests refusal, and the verdict at the end of the story that “none of those men who were invited shall taste my banquet” — all presuppose that Israel is facing a decisive crisis in its history. The invitation to the banquet is the gospel summons to follow the Messiah — and this is appropriate, since Jesus is so frequently shown feasting during his earthly ministry. He feasts so much that he incurs the charge of being a glutton and a winebibber. Everywhere he goes, he feasts. He feasts in the house of the Pharisee named Simon; in the house of a tax collector named Zacchaeus; at a wedding at Cana; in company with immoral women, and with “tax collectors and sinners.” This was unusual even by Jewish standards, so that some come to Jesus and ask him, “The Pharisees and the disciples of John fast a lot, but your disciples do not fast.” Jesus explains that the disciples of Jesus do not fast because the bridegroom is with them. What is the appropriate response to the invitation? What do etiquette and emotional rightness and social expectation dictate? Jesus' words about John's ministry and the Jews' reaction to it, in Luke 7:32, are couched in similar terms: “We played the flute for you, and you did not dance; We mourned to you, and you did not weep.” The refusal to recognize Jesus as the one Israel has been waiting for is like the refusal of the invitation to the feast. It is a rejection of the good ending of the story, a refusal to take part in the consummation. It is as if all the actors walked off the stage of a Shakespeare play after act 4. There are times when we want to describe a process has failed to produce its intended fulfillment and consummation — say, when I am talking to my Greek students who are struggling with Greek grammar and vocabulary. If they never go on to actually read Greek literature, I say it is like “a courtship without a marriage.” This is not about timeless truths or Buddhist spiritual enlightenment. A marriage is a historical event. That is the language that God uses about his relationship with his people. The coming of Jesus is the climax of Israel's story. And to everyone, the invitation poses the stark alternative: either enter into the banquet, or be excluded. Remember the older brother of the Prodigal Son in Luke 15: Now his older son was in the field, and as he came and drew near to the house, he heard music and dancing. And he called one of the servants and asked what these things meant. And he said to him, ‘Your brother has come, and your father has killed the fattened calf, because he has received him back safe and sound.' But he was angry and refused to go in•. (Luke 15:25–28, ESV) Or we may recall the words of Jesus after he has healed the centurion's servant in Matthew 8:11: I tell you, many will come from east and west and recline at table with Abraham, Isaac, and Jacob in the kingdom of heaven, while the sons of the kingdom will be thrown into the outer darkness. (Matthew 8:11–12, ESV) Or there is the parable of the wise and foolish virgins in Matthew 25: And while they went to buy, the bridegroom came, and those who were ready went in with him to the wedding; and the door was shut. 11 “Afterward the other virgins came also, saying, ‘Lord, Lord, open to us!' 12 But he answered and said, ‘Assuredly, I say to you, I do not know you.' (Matthew 25:10–12) Or we may remember what C.S. Lewis calls the “unforgettable words” in John's gospel's account of the Last Supper, once Jesus has handed the sop to Judas and told him, “What you are going to do, do quickly”: So, after receiving the morsel of bread, he immediately went out. And it was night.  (John 13:30, ESV) It was night. Judas is literally in the outer darkness. To be excluded from the banquet, to be shut out in the darkness, away from the light and joy of the wedding or the feast or the Passover meal, is all the more tragic in light of the fact that those who are excluded are the very ones who had been invited. Jesus “came to his own, and his own did not receive him.” The result is a crucial difference between Judaism and Christianity over the place of Jesus in the story of the people of God. Can you be a Jew and believe in Jesus? It is a silly question. All the original disciples were Jews. As Peter says, “The promise is to you and to your children” and “You are the sons of the prophets and of the covenant that God made with your fathers, saying to Abraham, ‘And in your offspring shall all the families of the earth be blessed.' (Acts 3:25, ESV) But can you follow Rabbinic Judaism and believe that Jesus is the Messiah? That is a different question. The Church places Jesus at the hinge of history, dating our years with the words “Anno Domini” from his first coming and looking forward to his second coming, when he will judge the quick and the dead. Judaism, by contrast, denies that Jesus is the Messiah, and insists that all the passages of Scripture that point to him — the sacrifice of Isaac by Abraham, Joseph and his brothers, the suffering servant in Isaiah, “behold a virgin shall conceive and bear a son, and shall call his name Immanuel”, Zechariah's “behold your king comes to you, meek and having compassion, lowly and riding on a donkey,” David's beloved son Absalom suspended from a tree and pierced by a spear, and all the rest — are really not about him. Christians say, with Paul, “Christ our Passover is sacrificed for us; therefore, let us keep the feast.” In saying this, we are saying that Christ is the climax of the story. It is the natural function of feasting to mark consummations. Weddings, coronations, graduation, retirements, anniversaries, birthdays — all are marked by parties, cakes, feasting, toasts, ceremony. And that is the difference between Christianity and Judaism: Has the story of Israel reached its climax? Has the bridegroom come? Does history now stand revealed as His story? Or are we, with the Rabbis, in the position of insisting that the messiah has not come, and that the Passover does not point to him. God had promised Moses that “I will raise up for them a Prophet like you from among their brethren, and will put My words in His mouth, and He shall speak to them all that I command Him. And it shall be that whoever will not hear My words, which He speaks in My name, I will require it of him.”  (Deuteronomy 18:18–19, NKJV) And the rabbis say, “Jesus is certainly not the prophet like Moses, but unfortunately he is so much like Moses that we had better delete Moses from the Passover liturgy, lest Christians start using the haggadah to persuade Jews to follow Jesus.” And that is what they have done. David Daube says, “…[T]he figure of Moses, dominating the Biblical narrative of the exodus from Egypt and, naturally, at one time prominent, too, in the celebration of the deliverance on Passover eve, is radically eliminated: in the Passover eve liturgy as it stands, his name is not mentioned once in any of the prayers and recitals woven around the Biblical record, and, more than that, no Biblical passage mentioning it is quoted. It is a fantastic tour de force. Think  what it means. It is as if one were to spend annually a night commemorating Britain's rescue in the Second World War, rehearsing the main course of events as well as telling elaborate stories about them — without once mentioning Churchill. A fantastic tour de force: but there must be no human Mediator. We are left with a religion full of pointers that were designed to lead us to Jesus as the climax of the covenant, but the rabbis insist that they do not; a religion of tabernacle and temple that are all about God dwelling with His people, but now that Jesus has come, and ascended and sent the Holy Spirit, complete with the sound of “a mighty rushing wind that filled the whole house where they sat” just like God moving into the temple of Solomon and the tabernacle of Moses — now, no, the rabbis say, it is not about Jesus. But then, Judaism no longer has a temple, and the entire system that God gave in the Torah does not work without the Temple. The emperor Constantine's grandson, Julian the Apostate, hated Christianity and decided he wanted to prove it false, and the way he decided to do it was by rebuilding the temple in Jerusalem that had been destroyed by the Romans in 70 AD, in fulfillment of Jesus' prophecies on the Mount of Olives. Julian died before he could do it. Again, Judaism is a religion whose Scriptures promised the forgiveness of sins, so that God's people could live with him, and that demonstrated, as though by a gigantic show and tell of continual slaughter of animals for centuries, of daily splashing of blood against the altar, of red heifers sacrificed every year on the day of atonement, that the forgiveness of sins would happen through blood. But now, the rabbis tell us, the death of Christ was not the fulfillment of the sacrificial system — and oh, by the way, you can't offer sacrifice anymore, anyway. There are still people named “Cohen” or “Cohn” — my mother in law's family, for instance — but they are more likely to be making movies than sacrificing animals. They continue to set out a cup for Elijah, that forerunner of the Messiah promised in Malachi. And Jesus says, “But I say to you that Elijah has come already, and they did not know him but did to him whatever they wished. (Matthew 17:12, NKJV) The church father, Athanasius of Alexandria puts it this way in his On the Incarnation: So the Jews are telling fables, and putting off the time which is actually now… They are suffering like one, maimed in mind, who might see the earth illumined by the sun, but denies the sun which illumines it. For what more has he who is expected by them to do when he comes? Call the Gentiles? But they have already been called. To make prophet and king and vision to cease? This has already happened. To refute the godlessness of idols? It has already been refuted and condemned. To destroy death? It is already destroyed. What then must christ do, which has not been done? Or what is left unfulfilled, that the Jews now rejoice and disbelieve? For if, as we see, they have neither king, nor prophet, nor Jerusalem, nor sacrifice, nor vision, but the whole world is filled with the knowledge of God, and those from the Gentiles are abandoning godlessness, and henceforth taking refuge in the God of Abraham through the Word, our Lord Jesus Christ, it should be clear even to those who are exceedingly obstinate that Christ has come, and that he illumines absolutely all with his light and teaches the true and divine teaching concerning his Father. We are about to partake of Holy Communion, which is rightly understood as a continuation of Jesus' meals with his disciples, and an anticipation of the great wedding feast of the Lamb at which “many will come from east and west and recline with Abraham, Isaac, and Jacob.” The Holy Communion is thus truly the consummation of the story of people of God. By partaking in it, we share in Christ our Passover. We have been crucified with Him, so that we may also share in his resurrection. We locate ourselves in the story of Israel, which is the story of the Messiah. And we recite the shape of the story and inscribe ourselves in it when we say, “Christ has died. Christ is risen. Christ will come again.”

Pour écouter l'émission en une fois, sans pub (ouf !), et avec les Bonus :https://m.audiomeans.fr/s/S-tavkjvmo 2/6 - Pourquoi Ulysse met-il vingt ans à rentrer chez lui après la guerre de Troie ?Après avoir contribué à la chute de la plus célèbre cité du monde antique grâce au légendaire Cheval de Troie, Ulysse n'aspire plus qu'à une chose : retrouver Ithaque, son épouse Pénélope et son fils Télémaque. Mais les dieux en ont décidé autrement.Commence alors le plus extraordinaire voyage de toute la mythologie grecque.Tempêtes déchaînées par Poséidon, Cyclopes anthropophages, magiciennes redoutables, Sirènes au chant mortel, monstres marins, descente au royaume des morts, naufrages, séductions et promesses d'immortalité : Ulysse va traverser un monde où chaque étape menace de lui faire perdre bien plus que sa vie.Mais derrière ces aventures fascinantes se cache une question universelle : qu'est-ce qui mérite vraiment que l'on se batte ?À travers l'histoire de « l'homme aux mille ruses », Homère ne raconte pas seulement le retour d'un héros. Il raconte la transformation d'un homme qui découvre, au fil des épreuves, que la gloire, la puissance et même l'immortalité ne valent rien face à l'amour des siens et au désir de retrouver sa place dans le monde.Une plongée passionnante au cœur du plus grand récit de voyage jamais écrit, entre mythe, aventure, philosophie et condition humaine. Hébergé par Audiomeans. Visitez audiomeans.fr/politique-de-confidentialite pour plus d'informations.

New Number. Who dis? Brothers in Arms Podcast is keeping all the digits. Tonight, we start with all of the Juans, today I had an Edwardo and another one who existed, I have an echo, I don't wear it out in public yet, no love for the fun hats, you put the nuclear fuel in the coconut, our trash is going to freak somebody out, yeah we're crazy, today I'm feeling 20%, the Toxic Avenger, creating origin stories, I shot the toaster, today was the day Mr. Richmond, oh this is weird, THAT is a DD 214, no longer beholden, what do you mean they didn't sign?!, Oh the Yosh! He was yelling ALL DAY, I AM YELLING, CARL!, what does stability mean?, do you have more than one microwave?, I have the European itch again, they have a cream for that, getting mugged in Naples, found my folex, "Sir, what time you got?", "Morning, chicken legs", I'm watching my pizza, knee high by the forth of July, I should cut my grass then, dinosaurs have a hole, this is why they hate you, seeing your synergy is super scary, there it is! Product Placement, dump your dinosaurs, I go to adjudicate, chatterbaits, the Canada Dudes, so is Caroline but she's six, and a few Dad jokes about stupid things faster with more energy. All this and a few extra slices of pizza on this week's episode of Brothers in Arms!   Where you can reach us: YouTube: BrothersinArmsPodcast Instagram: Yourbrothersinarmspodcast Gmail: yourbrothersinarmspodcast@gmail.com Twitch: Twitch.tv/brothersinarmspodcast (schedule varies due to life) Website: https://brothersinarms.podbean.com

durée : 00:10:52 - par : Emilie Munera, Rodolphe Bruneau-Boulmier - Sous la direction de Sir Antonio Pappano et du London Symphony Orchestra, deux chefs-d'œuvre américains prennent vie : la Symphonie n°3 de Copland et de la Sinfonia n°5 de Walker, célébrant l'esprit indomptable de la musique et l'héritage durable de ces compositeurs essentiels. Vous aimez ce podcast ? Pour écouter tous les épisodes sans limite, rendez-vous sur Radio France

Pour écouter l'émission en une fois, sans pub (ouf !), et avec les Bonus :https://m.audiomeans.fr/s/S-tavkjvmo 1/6 - Pourquoi Ulysse met-il vingt ans à rentrer chez lui après la guerre de Troie ?Après avoir contribué à la chute de la plus célèbre cité du monde antique grâce au légendaire Cheval de Troie, Ulysse n'aspire plus qu'à une chose : retrouver Ithaque, son épouse Pénélope et son fils Télémaque. Mais les dieux en ont décidé autrement.Commence alors le plus extraordinaire voyage de toute la mythologie grecque.Tempêtes déchaînées par Poséidon, Cyclopes anthropophages, magiciennes redoutables, Sirènes au chant mortel, monstres marins, descente au royaume des morts, naufrages, séductions et promesses d'immortalité : Ulysse va traverser un monde où chaque étape menace de lui faire perdre bien plus que sa vie.Mais derrière ces aventures fascinantes se cache une question universelle : qu'est-ce qui mérite vraiment que l'on se batte ?À travers l'histoire de « l'homme aux mille ruses », Homère ne raconte pas seulement le retour d'un héros. Il raconte la transformation d'un homme qui découvre, au fil des épreuves, que la gloire, la puissance et même l'immortalité ne valent rien face à l'amour des siens et au désir de retrouver sa place dans le monde.Une plongée passionnante au cœur du plus grand récit de voyage jamais écrit, entre mythe, aventure, philosophie et condition humaine. Hébergé par Audiomeans. Visitez audiomeans.fr/politique-de-confidentialite pour plus d'informations.

Dostala jsem od kamaráda tip na španělsko-francouzský film Sirât, který způsobil poprask na festivalu v Cannes a odnesl si cenu poroty. „Je to drsný. Vydrž to a uvidíš,“ řekl mi Martin. Hlavní postavou filmu je otec, který hledá svou ztracenou dceru na techno party v marocké poušti. Cestuje v dodávce s malým synem a pejskem. Otec chodí mezi lidmi a ukazuje jim fotku zmizelé dcery.

Mraky nad Českem. Houknu na Merze čili podivná Babišova zahraniční politika. Proč nemůže Putin jen tak ukončit válku na Ukrajině. Tábory pro neúspěšné běžence. Sirât

SIR! SIR! NEWSPAPER, SIR? Ah, den som levde i 1930-tallets New York. En levende by fylt med sykdommer, lav levealder, mafiavirksomhet og alkoholmisbruk. Hvem vil vel ikke tilbake til den tiden?! Det vil i hvert fall historiker og kongehusekspert Ole-Jørgen Schulsrud-Hansen, som denne uka vil dypdykke i News Tower, en liten forbigått spillperle fra i fjor. God helg! Hosted on Acast. See acast.com/privacy for more information.

The Prayer #RTTBROS #Nightlight #USA250 #Nation250 #America250The Prayer That Moved a ConventionExcept the LORD build the house, they labour in vain that build it.— Psalm 127:1THE STORYIt was the summer of 1787, and the Constitutional Convention was on the verge of collapse.The delegates had been arguing for weeks. The small states and the large states were deadlocked. The entire enterprise was unraveling, and men were talking about going home for good.Then Benjamin Franklin, eighty-one years old, the oldest man in the room, rose to speak. He reminded them that in the beginning of the conflict with Britain, they had daily prayer in that very room. "Our prayers, Sir, were heard," he said, "and they were graciously answered." He then quoted Psalm 127 directly: "Except the Lord build the house, they labour in vain that build it." He moved that the Convention open each session with prayer.The formal motion was tabled in the moment. But Virginia's Edmund Randolph offered a counter-proposal: that a sermon be preached on the Fourth of July. On July 4th, 1787, the entire Convention assembled at the Reformed Calvinistic Church in Philadelphia, where Rev. William Rogers prayed asking God to enable them to devise such measures as may prove happy instruments in healing all divisions. Washington recorded the visit in his diary.THE REFLECTIONWhat happened next is the part of this story that almost never gets told.After five weeks of deadlock, after the recess and the church service and the prayer of Rev. Rogers, the Convention reconvened. In just ten weeks, those same divided delegates produced the document that has become the longest-running constitution in the history of the world.Franklin later wrote that he could hardly conceive a transaction of such momentous importance should be suffered to pass without being in some degree influenced, guided, and governed by that omnipotent, omnipresent, and beneficent Ruler. Hamilton reportedly declared that the Constitution was a system which without the finger of God never could have been suggested and agreed upon.The prayer that seemed to be tabled was not tabled at all. It was answered. They went to church. They asked God for wisdom. And ten weeks later they had the Constitution.THE PATRIOT'S PRAYERPray It Forward: Is there a situation in your life, a deadlock, a conflict, a decision that feels impossible, where you have been relying on human wisdom alone? Do what the Convention finally did: go before God and ask Him to be the architect.

This is part two of a two-part series.In Part One, we explored how the electronics industry transitioned from a clean-everything approach to one where cleaning became optional. But what happens when the assumptions behind “no-clean” collide with modern electronics design?In this episode of Reliability Matters, Mike Konrad examines how the definition of cleanliness has fundamentally changed.As assemblies became smaller, denser, and increasingly deployed into harsh environments, the industry discovered that historical cleanliness standards were no longer sufficient to predict real-world reliability. Modern low stand-off components like QFNs, BGAs, and CSPs create tight geometries where residues can become trapped and difficult to remove, while thermal cycling and internal condensation can create localized harsh environments inside the product itself.This episode explores:• Why IPC moved away from fixed cleanliness limits• The growing importance of SIR and ROSE testing• Why “cleanliness” is now tied to risk, not a number• How internal condensation can trigger electrochemical migration• Why no-clean flux has become the most commonly cleaned flux type in the industry• The return of cleaning as a mainstream reliability process• Why modern assemblies require aggressive spray-in-air cleaning technologies instead of historical immersion-based vapor degreasing methods• How diffused spray patterns improve cleaning beneath low stand-off componentsMike also explains how modern cleaning challenges are no longer just about chemistry. They are about physics, fluid delivery, and whether the cleaning process can physically reach contamination hidden beneath today's densely packed components.As electronics continue to shrink and reliability expectations continue to rise, one question becomes increasingly important: Clean enough for what?If you work in electronics manufacturing, reliability engineering, process engineering, or quality assurance, this episode provides a detailed look at why post-reflow cleaning has once again become a critical part of modern electronics manufacturing.

SCRIPTURE- John 6:34-35"So they said to him, 'Sir, give us this bread always.' Jesus said to them, 'I am the bread of life; whoever comes to me will never hunger, and whoever believes in me will never thirst.'"REFLECTION- GaryMUSIC- "Beautiful Savior" by The O'Neill Brothers Group- "Eat this Bread, Drink this Cup" by Sunday 7pm ChoirNOTES-PRAYER OF LETTING GOTo You do I belong, O God, into Your hands I surrender my life. Pour out Your Spirit upon me that I may love You perfectly, and serve You faithfully until my soul rests in You.

The Bread of Life Part #1: Seeking, Seeing, Believing Please turn in your Bibles to John 6. We'll be focusing on verses 22-36 this morning. That is found on page 1059 I'm calling this a part 1 sermon about Jesus as the Bread of Life. But really, last week could be considered part 1. The first section of chapter 6 was about Jesus feeding the 5000. In our verses this morning, Jesus explains that the bread which he multiplied was a sign that he fulfilled as the bread of life. And then next week, he will elaborate on what that means and its implications. So, chapter 6 is one big narrative that focuses on Christ as the bread from heaven. If you remember from last week, the disciples are now in Capernaum on the western shore of the sea of Galilee. They had left on a boat on the eastern short without Jesus. Well, on their journey, a storm arose, but Jesus came to them, walking on the water. He calmed the storm and they arrived in Capernaum. So that is where they were, but the crowd was still on the other side of the sea. Let's now come to God's Word. Prayer Reading of John 6:22-36 I know it's not Thanksgiving, but Black Friday came to mind this week. That is the day after Thanksgiving. It's the day that almost every store has crazy sales and tries to lure shoppers in to buy their stuff. It's the biggest shopping day of the year. People literally camp out the night before so that they can be the first in line and buy big TVs, fancy speakers, laptops and phones, games, and appliances. Of course, the sales are only "while supplies last." So, you'd better be there early. You may have heard about the fist fights that break out or you may have seen the videos of people running through the store when the doors open to get to that TV before the other guy does. It's a picture of how we will go to great lengths to satisfy our so-called needs. We want to be comfortable and well fed and have all the latest things out there. But we are not thinking about our eternal and spiritual needs. The crowd following Jesus was similar. They wanted him to feed them. They saw the signs he did including the miracle of multiplying the bread. And they wanted more. They were even in a kind of frenzy to find him. But they didn't want him for the right reasons. They wanted to satisfy their earthly needs not their spiritual ones. As we work our way through these verses, that is what we will see this morning. We'll see that contrast between searching for bread which will perish and searching for the bread who gives eternal life. There's an outline on page 4 of the bulletin. We'll consider these verses in three points: 1. Seek the eternal provider 2. See the one signified And 3. Believe in him and his eternal provision And let me say that each point is contrasted by the Jewish crowd's selfish motivation, their lack of understand, and their unbelief. That is clear in these verses. 1. Seek the eternal provider Ok, again, number 1, seek the eternal provider. The crowd did not see their spiritual need and how Jesus could fulfill it. No instead, as I mentioned, they were fixated on the temporary provision thinking it could save them. They should have been seeking Jesus for who he is but instead were seeking him because of what they thought he could do for them. That's what we see in the first couple of verses. The problem was that their motivations were suspect. Really, they didn't want Jesus. They just wanted temporary things that they thought Jesus could give them. As we get into the narrative, remember that it was the day after Jesus fed them. And the crowd quickly realized that Jesus was no longer there. But where was he? The evening before, they had witnessed Jesus' disciples enter a boat and leave for the other side of the sea to Capernaum. But Jesus didn't get on the boat. But, where was he? They wanted to find him. At this point in Jesus' ministry, there was a buzz, so to speak. At the end of chapter 4, Jesus had been up in Galilee and if you remember, had healed the official's son. Word had gotten out about that and other signs. Just the day before, they witnessed Jesus miraculously multiply the fish and loaves. They crowd was (in a way) desperate to find him. They wanted to find this man who healed people and performed signs and miraculously fed them. They even believed he was the prophet that Moses promised. We learned that last week. Well, at this point, several boats had arrived from across the sea. Maybe they had sheltered there from the storm the night before or maybe some boat owners heard there was a crowd and therefore an opportunity to make some money by ferrying them somewhere. We don't know why the boats were there. But whatever the case, the crowd quickly got on the boats and directed them to travel to Capernaum. Remember, that's where Jesus' disciples had gone. Maybe he was somehow there? Well, when they got to Capernaum, lo-and-behold, he was there. They had no idea how Jesus had gotten there. They hadn't seen him leave and they hadn't witnessed him walking on the water, but somehow he had arrived. That's why they asked him in verse 25, "Rabbi, when did you come here?" Maybe they were wondering whether he arrived at night. Or whether he had taken a different boat. They wanted to know because they had been very eager to find him. And here's where the narrative pivots. Jesus changed the subject. Remember, he did something similar with Nicodemus in chapter 3 and with the woman at the well in chapter 4. Jesus pivoted the conversation to penetrate to the heart of their problem. Nicodemus needed to be born again and the woman at the well needed living water. Jesus said to the crowd, "Truly, truly, I say to you, you are seeking me, not because you saw signs, but because you ate your fill of the loaves." You see, they cared more about the food. They cared more about their earthly situation than their spiritual need. They wanted to find the man who performed the miracle so that he could do more miracles for them. In other words, their search for Jesus was not about Jesus, it was about what he could do for them. Their motivations were about satisfying their appetite. Let me connect this to last week. Look a few verses earlier at verse 15. The crowd had just pronounced that Jesus was the Prophet that Moses promised. Now, look at what they wanted to do. Verse 15. It says that Jesus perceived that the crowd wanted to take him by force, and make him king. That is when Jesus withdrew from them. They wanted to make him king because they wanted a king who would provide for their earthly needs. It's the same near sighted motivation. The irony in all of this is that Jesus was and is the true King, the eternal King, and he was the one who could truly feed them - you know, spiritually feed them for eternity. But as the crowd came to him, they only cared about their earthly and physical needs. That is why in verse 27, Jesus then said to them, "do not work for the food that perishes, but for the food that endures to eternal life." Jesus was saying, even though the fish and the loaves fed you and it was a miracle, that bread and fish will not endure to eternal life. To be sure, our earthly needs are important. God has made us as physical beings. We are body and soul. We have daily needs for food and water. It is not wrong to seek our daily bread. We pray for our daily bread in the Lord's prayer. However, when our pursuit for daily provision becomes our main pursuit in life then we have lost sight of our greater need. The crowd did not see their need for the spiritual provision that Christ could give them. They simply wanted to have more of their earthly, physical, near-term needs met… food and an earthly king to provide for them. This sin manifests itself in different ways in our hearts and in our culture. For one, we live in a time and place of great prosperity. And it is so easy to get caught up in the rat race of our culture and the pursuit of comfort and things. Our covetous hearts do not help us! Certainly, many around us are blind to this. They cannot see that the near-term path that they are on is a path that leads to destruction and judgment. But even for believers in Christ, we can be so caught up working for our daily needs or our pursuit of comfort in this life, which can become idols, that we lose sight of our greater spiritual need. We lose sight of Christ. That's one pitfall in our culture and in our hearts. Related to that, Jesus just becomes to us a means to an end. That's what was happening here. We've talked about this in the past. There are so-called preachers out there that say that God wants to bless you with material wealth. Your barns will be full, they say, if you just have more faith. I don't sense that anyone here believes that, but are you seeking Jesus for who he is? As the one who saves and gives eternal provision and life, OR are there subtle ways that he has become for you just an avenue to meet your perceived needs in this life? Just to be sure, I am not disregarding the benefits and blessing that come with knowing Christ like peace with God and community. But Jesus should never be a means to an end. He is the end. He is the telos of all things. We should be seeking him as the one who gives life and not for bread which perishes. So, seek him, the ultimate provider. 2. See the one signified #2. See the one signified. The crowd was so enamored with signs that they missed the significance of them. Look at verse 30. The crowd said to Jesus, “Then what sign do you do, that we may see and believe you?" In other words, show us something. Give us a sign. It's quite ironic because Jesus had just given them a sign the day before, but they didn't see that it pointed to him. And then the crowd mentioned the example of manna from heaven. That was to them the great sign that Moses performed as God's chosen instrument. Moses was the one, in their eyes, who opened heaven to give them this bread from heaven. The crowd wanted a sign like the manna. As Coleman pointed out last week, this whole chapter includes allusions to Moses and the Exodus. A first century Jewish reader would have seen the parallels. We see those in reference to the Passover, the miracle of the food, the crossing of the sea, the reference to the Prophet which Moses promised. And a little bit later, the Jews grumbled just like the Israelites grumbled in the wilderness. It's all there. Really at the heart of the parallel is the manna. The manna was the miraculous food that God provided the Israelites from heaven. We read about it earlier in the service. Now, you may be asking, if the crowd just experienced Jesus miraculously giving them food, why would they mention the manna as an example of a sign? Well, think about this. Jesus fed 5,000 people one meal. That's amazing, but it pales in comparison to the provision of manna. There were at least 2 million Israelites in the wilderness, and they received the manna 6 days a week for 40 years. It was tremendous. And so the miracle of the manna was unparalleled from their perspective. And furthermore, it was Moses who had opened heaven on God's behalf for them. Look at Jesus' response in verse 32. Jesus said, "truly, truly, I say to you, it was not Moses who gave you the bread from heaven, but my Father gives you the true bread from heaven." Jesus was telling them that they missed the point. For centuries they thought that the sign of the manna was the greatest provision of all. It was THE sign. What they didn't realize or acknowledge is that the manna was really pointing to something greater, "true bread from heaven." They missed that. The manna in the wilderness spoiled and only endured for a day. The true manna, on the other hand,  would sustain them forever. What they needed was not more physical manna. No, what they needed was the spiritual manna from heaven. Jesus continued, "for the bread from God is he who comes down from heaven and gives life to the world." Look how the crowd responded in verse 34. "Sir, give us this bread always." Did you notice that their response exactly paralleled what the Samaritan woman said at the well? After Jesus said to her that the water he gives will spring up to eternal life, she said, "Sir, give me this water, so that I may not be thirsty." In both cases they were still thinking about physical water and physical bread. The crowd here wanted to eat this bread. They thought it was something they would physically consume. "Give us this bread, always." You know, every day, just like the manna from heaven. And here's the climax, verse 35. Jesus said, “I am the bread of life; whoever comes to me shall not hunger, and whoever believes in me shall never thirst." He is the bread. The sign of manna was merely revealing that they needed true bread from heaven. They needed Christ. Colossians chapter 2 speaks to this. It speaks of various Jewish ceremonies and institutions like food, drink, festivals, new moon, and the Sabbath. And then the apostle Paul says this in Colossians 2:17, "These are a shadow of the things to come, but the substance belongs to Christ." Jesus is the manna who came down from heaven. He is the one who gives life. He fulfills the sign of manna. The manna was a shadow, but Christ is the substance. In fact, Jesus' very statement that he is the bread of life affirms this. It's the first of 7 "I AM" statements in the book of John. Besides the bread of life, Jesus also said, for example,  "I am the light of the world." "I am the good shepherd." "I am the resurrection and the life." We'll consider all of them as we work our way through John. And each of these "I am" statements is yet another connection back to Moses. A few months ago when we started this series in John, I mentioned the I AM statements. They connect back to the burning bush when God spoke to Moses in the wilderness. Remember that Moses asked God who he was. And God answered and said, "I am who I am." That's the Hebrew name, Yahweh, which means. I am. Yes, Jesus was saying that he was spiritual bread, but he was saying a lot more than that. He was equating himself with God. To the crowd, he was saying that he was greater than Moses. They had been appealing to Moses and to the manna. But Jesus revealed to them that he is greater because he IS God. He is the I AM of God. He is the bread of life, the true manna from heaven. Those who feed on him will never hunger nor thirst. Never. Let me put it this way, Jesus is the spiritual manna that we daily need, who will sustain us all the way to the promised land. See not only the sign, but see the one signified. 3. Believe in him and his eternal provision Ok, here's where we are so far: 1. Seek the eternal provider. Seek Jesus for who he is not what you believe he can do for you. 2. See the one signified. Do not get caught up in the signs themselves that you miss out on what the signs signify. Jesus' miracle of the fish and loaves and the sign of manna in the wilderness reveal who he is. Jesus is the bread of life. And now #3. Believe in him and his eternal provision. Jesus was telling the crowd to look to him as the bread of life, and not to the food that perishes. And he calls them to believe. How do we to receive this bread from heaven? We're to believe in him. Earlier in these verses, the crowd had asked what they needed to do? Did you catch that? They had this mentality that they needed to be working to receive the food that endures to eternal life. In verse 29, Jesus answered them, "This is the work of God, that you believe in him whom he has sent." Let me make something very clear. Faith or belief in God is not a work. We do not work in any way to earn favor from God. That is why verse 29 says, 'This is the work of God, that you believe in him'” Do you see the emphasis that it is God's work? Our belief is in response to God's work. In fact, this is very clear throughout all of chapter 6. It is God who draws people to himself. The Father is the one who is at work. We believe by faith in God's work… what he has done and is doing in Christ and through his Spirit. We'll see this very clearly next week. The crowd's problem was that they did not believe in him. And look at the stinging statement that Jesus made to them in verse 36. "But I said to you that you have seen me and yet do not believe." I grew up in the church. It was not a reformed or Presbyterian church, but it was faithful. One of my elementary Sunday school teachers said something that was kind of shocking to me at the time. She said, "there are people in the church who are not Christians." She wasn't talking about visitors who were exploring Christianity and were coming to search for truth. She was referring to people who had been in the church for a while and who thought they were believers in Christ, but hadn't truly believed in him. My little 9-year-old mind had a hard time understanding that at the time, but it stuck with me. When Jesus said to them that they had seen him but do not believe, he was telling them that even though they thought they were God's people, they had yet to believe. Many of them were Jews by birth. After all, they had just demonstrated a knowledge of the Scriptures and Israel's history, yet they were not secure in God. They did not have the eternal life that God promises for those who believe in him. They did not believe in the true manna, the bread of life. Jesus could not have been clearer to them. Let me read verse 35 one more time because it's so important. Jesus said, "I am the bread of life; whoever comes to me shall not hunger, and whoever believes in me shall never thirst." To receive the food that endures to eternal life, is to believe in the one who is the bread of life. I know many of you and your testimonies of faith in Christ. But some of you I don't know as well or we haven't yet me, and so I want to ask, have you feasted on the bread of life? Do you believe in the one who will satisfy your spiritual thirst and hunger forever? Let me say, he is the only one who can satisfy your soul forever. All other life pursuits when they are your primary life pursuits are working for bread which perishes. But the work of God is that you believe in the one sent from heaven. He is the true manna of God. Conclusion In summary, the crowds were seeking Jesus but for the wrong reasons. They were seeking Jesus as a means to an end. They were seeking the manna that their forefathers experienced and tasted. They wanted that manna instead of realizing that physical manna was meant to direct their attention to the true end - to Jesus himself. Standing before them and standing before us in heaven is the Bread of Life, the true manna from heaven. He is the I AM of God. And he calls us to believe in him. May we repent of working for bread which perishes. May we not trust in the things of this world which cannot save. May we not look to the signs and shadows but to the substance which is Christ. May we, believe in him, the Bread of Life, who will feed us for eternity.

Send us Fan MailA deep dive into the new 11th ed core rules for 40k and how they've changed from the previous edition. A great primer for how to play 40k.Watch along on YouTube: https://youtu.be/qM9TiTlf9ZISupport the showSUPPORT THE SHOW:Patreon: https://www.patreon.com/lookoutsir40kMerch: https://www.rev-level.com/lookoutsir40k Discount Warhammer affiliate link (UK): https://elementgames.co.uk/warhammer?d=10445 Use Promo code PHI7858 to double your loyalty pointsLOOK OUT, SIR!'S SOCIAL MEDIA:Facebook: https://www.facebook.com/lookoutsir/ Instagram: https://www.instagram.com/lookoutsir40k/ YouTube: https://www.youtube.com/lookoutsir40k PHIL'S SOCIAL MEDIA:Instagram: https://www.instagram.com/beyondthetabletop/ YouTube: https://www.youtube.com/channel/UCAxBqN_9PHjajPLoIKKNi6w DAN'S SOCIAL MEDIA:Instagram: https://www.instagram.com/i.r.invested.in.unexpected/

I greet you in Jesus' precious name! It is Saturday morning, the 6th of June, 2026, and this is your friend, Angus Buchan, with a thought for today. If we go to 1 Corinthians 4:15, Paul says: “For though you might have ten thousand instructors in Christ, yet you do not have many fathers; for in Christ Jesus I have begotten you through the gospel.”Ten thousand instructors, very few fathers, and I want to include mothers in this thought today. I am talking about the heads of our homes. I looked up the Oxford Dictionary to see the literal meaning of the word "mentorship" and "a mentor”. A mentor is an experienced person who advises you over a period of time. It takes a long time to be a mentor, a father, a mother. If you look at the next verse, 1 Corinthians 4:16: it says, “Therefore” Paul says, “I urge you, imitate me.” Then we go to 1 Corinthians 11:1, he says it again: “Imitate me, just as I also imitate Christ.”Now there is a challenge. It is not easy, no ways, and it takes a long time. In fact, it takes a lifetime. My children are grown up and my oldest children are grandparents already, but yet I am still there for them. I am still their mentor and their dad. A mentor is a counsellor, a consultant, a trainer, a guide, an instructor, a teacher. Are you talking to your children every day? Are they talking to you? Because if they are not, you are not doing the work God has called you to. It is not easy. I know. I have many children. In fact, I am mentoring over 500 men at the moment, so I really know what I am talking about, and it is not easy and often you drop the baton. We were asked many years ago by the ANC, our political party in South Africa, to stop criticising the party and to come with constructive criticism, as it were. I got an opportunity to speak to the President of South Africa, and I said, “Sir, the problem in our nation is a fatherless generation.”I want to say to you today, take up your role as mentor in your home. You might be a single parent but you still have to take the responsibility, father or mother, because the children are desperate for leadership.Jesus bless you and have a good day.Goodbye.

Chris and Erik are back to talk about Erik and his wife's parking lot stand off (and Chris's case against ever trusting a woman's intuition), Chris's record-setting 10-hour night of sleep and his Mark Wahlberg-approved oatmeal-and-dates breakfast, whether Jay-Z and rap itself have a shelf life, Drake's Iceman, the Japanese internet-game-turned-movie Exit 8 somehow being about accepting fatherhood, the rise of YouTuber-directed horror hits like Obsession and Backrooms, why the Mandalorian movie is tanking, why comedians keep torching the budget on movies that flop, the slow death of going to the theater, Chris's savage Letterboxd reviews of Sirât, No Other Choice and The Monkey, the theory that the more bags a woman packs the more baggage she carries, and much more!Hims: To get simple, online access to personalized, affordable care for ED, Hair Loss, Weight Loss, and more, visit https://Hims.com/GoldenDraft Kings: New DraftKings customers, sign up with code GOLDEN spend five bucks to get two hundred in rewards within 21days.See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

durée : 00:28:46 - par : Christian Merlin - Né en 1912 à Budapest, chassé de sa patrie par l'antisémitisme et empêché d'y retourner par le communisme, Georg Solti vient compléter l'impressionnante cohorte de chefs hongrois qui ont marqué la vie musicale du XXe siècle, l'un des rares à menacer le monopole de Karajan sur le disque classique. - réalisation : Marie Grout, Soizic Noël Vous aimez ce podcast ? Pour écouter tous les épisodes sans limite, rendez-vous sur Radio France

durée : 00:28:39 - par : Christian Merlin - Né en 1912 à Budapest, chassé de sa patrie par l'antisémitisme et empêché d'y retourner par le communisme, Georg Solti vient compléter l'impressionnante cohorte de chefs hongrois qui ont marqué la vie musicale du XXe siècle, l'un des rares à menacer le monopole de Karajan sur le disque classique. - réalisation : Marie Grout, Soizic Noël Vous aimez ce podcast ? Pour écouter tous les épisodes sans limite, rendez-vous sur Radio France

"Rest your bones, my brave little knight." Eric is joined by George Brignoni to unpack The Green Knight. The reimagining of the Arthurian legend, serves as a haunting meditation on honor, humility, and divine mercy revealing that true greatness isn't in grand acts, but in the quiet virtues. Discover why this visually stunning masterpiece is more than just an atmospheric epic; it's a theological mirror showing us the peril of false piety, the power of mercy, and the true meaning of heroism. Watch the episode here. Link to AGM Storytime audiobook of Sir. Gawain and the Green Knight: https://www.youtube.com/watch?v=g-UzRy_LLfY Chapters 0:24 - Welcome & Summary 5:21 - Popcorn Ratings 13:25 - Theology Ratings 17:54 - Subscribe, Share, Support 20:02 - Ads 21:29 - SPOILER WARNING 21:39 - Popcorn Thoughts 30:50 - Arthurian Legend and Original Book 33:24 - Setting the Stage - Piety 42:15 - Generosity  45:03 - Courtesy 51:50 - Chastity & Friendship 1:06:31 - The Green Chapel 1:21:14 - What is Greatness 1:22:54 - Lightning Round 1:32:51 - Until Next Time… Don't forget to SUBSCRIBE and click the notification bell. Follow & connect: https://linktr.ee/popcorntheology Support: https://www.patreon.com/popcorntheology Rate and review to get 2 FREE Popcorn Theology Stickers! Write a 5-star review and send a screenshot, along with your mailing address, to feedback@popcorntheology.com, and you'll receive 2 FREE stickers! iTunes link here: https://podcasts.apple.com/us/podcast/popcorn-theology/id990110281  #TheGreenKnight #A24 #DevPatel #ArthurianLegend #FaithAndFilm #MoviePodcast #FilmReview #ChristianPodcast #MediaLiteracy #ReformedTheology Intro Music by Ross Bugden: https://youtu.be/Bln0BEv5AJ0?si=vZx_YiHK3hNxaETA