Podcasts about fourteenth sunday after pentecost

Note: Father John's microphone malfunctioned around 3 minutes into the sermon, we apologize that the audio quality drops significantly after that point. From Matt 16:21-27, Father John compares the highs and lows of Peter's experience from the reading last week where he received a blessing from Jesus for acknowledged Jesus as the Christ, to the very next day when Jesus rebukes Peter for not setting his mind on the things of God, but on the things of man. Download the service Bulletin here: https://drive.google.com/file/d/1XXL5JlNIBAls0AqGa9aiaVSMsr5jqcHQ/view?usp=drive_link

Father Bill Carroll gives his sermon on the Fourteenth Sunday After Pentecost at Christ Church Cranbrook.

The Sermon from the Fourteenth Sunday after Pentecost, 2026; delivered by The Very Rev. Sean S. Templeton on August 30, 2026. The bulletin for the day may be found here: https://docs.google.com/document/d/1JGGUBrTlkHhE6uxohChe8h6AjYy3ronu/edit?usp=sharing&ouid=110890972854510130153&rtpof=true&sd=true Learn more about St. Anselm Anglican Church at: St. Anselm Anglican Church at: www.StAnselmAnglican.org

This week's reading is all about facing difficult things – our enemies, suffering, expectations. Moses is asked by God to go back to Egypt. Paul asks the community in Rome to stick with each other even when it isn’t easy and Jesus tells Peter he is going to suffer and die. We are not promised […]

The Rev. Keith Esposito

The Fourteenth Sunday after Pentecost St. John's, Lafayette Square Washington, DC Release date: 30 August 2026

The Epistle: Romans 12:1-8 The Gospel: St. Matthew 16:21-27

Sermon by The Very Reverend Anne M. Maxwell

Rev. Peter C. Bender

Rev. Steven Breedlove // Psalm 26; Romans 12:1-8; Matthew 16:21-27

Rev. Peter C. Bender

Learn more about St. Michael's at www.st-michaels.org.

Rev. Karen LaJoy Smith

Word & Sermon Weekly – Fourteenth Sunday after Pentecost – August 30, 2026 Jeremiah 15:15–21 Romans 12:9–21 Matthew 16:21–28 Learn more about Zion Lutheran Church and the Christian faith, by subscribing to this podcast, and joining us next Sunday by visiting www.zionhiawatha.org

St. James Church, Evangelical and Reformed Louisville, KY August 30, 2026

Matthew 16:21-28   Jesus began to show his disciples that he must go to Jerusalem and undergo great suffering at the hands of the elders and chief priests and scribes, and be killed, and on the third day be raised. And Peter took him aside and began to rebuke him, saying, “God forbid it, Lord! This must never happen to you.” But he turned and said to Peter, “Get behind me, Satan! You are a stumbling block to me; for you are setting your mind not on divine things but on human things.” Then Jesus told his disciples, “If any want to become my followers, let them deny themselves and take up their cross and follow me. For those who want to save their life will lose it, and those who lose their life for my sake will find it. For what will it profit them if they gain the whole world but forfeit their life? Or what will they give in return for their life? “For the Son of Man is to come with his angels in the glory of his Father, and then he will repay everyone for what has been done. Truly I tell you, there are some standing here who will not taste death before they see the Son of Man coming in his kingdom.”

Sunday, August 30, 2026

  We invite you to listen to this sermon from The Rev. Susan Wyper from the 10am service on the Fourteenth Sunday After Pentecost, August 30, 2026. We have almost reached the end of our Summer Preaching Series on the Psalms, and many of us have read 2 Psalms each day - in early September, we'll have read all 150 Psalms! Click here for the schedule. For more information on Saint Luke's Parish, please visit www.saintlukesdarien.org.

Wicker Park Lutheran Church Rev. Jason S. Glombicki August 30, 2026 In last week’s gospel, Jesus asked, “Who do you say that I am?” and Peter answered, “You are the Messiah, the Son of the living God.” In response, Jesus praised him saying: “on this rock I will build my church.” And in today’s reading, only about five verses later, Peter heard Jesus say, “get behind me, Satan.” That was one whiplash of an afternoon for Peter. But really, who […] The post Fourteenth Sunday after Pentecost appeared first on Wicker Park Lutheran Church.

Robin Adams - Fourteenth Sunday After Pentecost, 2026

Pastor Klinkenberg delivers the message in the Sanctuary.

What is Jesus commanding us when he tells us to "Ask, Seek, and Knock" and how does it relate to "The Golden Rule"? Listen as we continue to make our way through the Sermon on the Mount.    Text: Matt 7:7-12

Exodus 20:1-6; Psalm 136; Revelation 19:6-10; Matthew 16:21-27 The Fourteenth Sunday after Pentecost - Psalm 136 Deacon Joel Bascom Download

24 No man can serve two masters. For either he will hate the one, and love the other: or he will sustain the one, and despise the other. You cannot serve God and mammon.Nemo potest duobus dominis servire : aut enim unum odio habebit, et alterum diliget : aut unum sustinebit, et alterum contemnet. Non potestis Deo servire et mammonae. 25 Therefore I say to you, be not solicitous for your life, what you shall eat, nor for your body, what you shall put on. Is not the life more than the meat: and the body more than the raiment?Ideo dico vobis, ne solliciti sitis animae vestrae quid manducetis, neque corpori vestro quid induamini. Nonne anima plus est quam esca, et corpus plus quam vestimentum? 26 Behold the birds of the air, for they neither sow, nor do they reap, nor gather into barns: and your heavenly Father feedeth them. Are not you of much more value than they?Respicite volatilia caeli, quoniam non serunt, neque metunt, neque congregant in horrea : et Pater vester caelestis pascit illa. Nonne vos magis pluris estis illis? 27 And which of you by taking thought, can add to his stature by one cubit?Quis autem vestrum cogitans potest adjicere ad staturam suam cubitum unum? 28 And for raiment why are you solicitous? Consider the lilies of the field, how they grow: they labour not, neither do they spin.Et de vestimento quid solliciti estis? Considerate lilia agri quomodo crescunt : non laborant, neque nent. 29 But I say to you, that not even Solomon in all his glory was arrayed as one of these.Dico autem vobis, quoniam nec Salomon in omni gloria sua coopertus est sicut unum ex istis. 30 And if the grass of the field, which is today, and tomorrow is cast into the oven, God doth so clothe: how much more you, O ye of little faith?Si autem foenum agri, quod hodie est, et cras in clibanum mittitur, Deus sic vestit, quanto magis vos modicae fidei? 31 Be not solicitous therefore, saying, What shall we eat: or what shall we drink, or wherewith shall we be clothed?Nolite ergo solliciti esse, dicentes : Quid manducabimus, aut quid bibemus, aut quo operiemur? 32 For after all these things do the heathens seek. For your Father knoweth that you have need of all these things.haec enim omnia gentes inquirunt. Scit enim Pater vester, quia his omnibus indigetis. 33 Seek ye therefore first the kingdom of God, and his justice, and all these things shall be added unto you.Quaerite ergo primum regnum Dei, et justitiam ejus : et haec omnia adjicientur vobis.[24] "Mammon": That is, riches, worldly interest.

The Fourteenth Sunday After Pentecost

Sermon from The Rev. Laurie Wurm on August 30, 2026

Deny Yourself, Take up Your Cross, and Follow Me Pastor Brian Kachelmeier

On this Sunday with baptisms, we remember that we are cross-bearers in this world. Fr. David Trautman brings us the word. If you like what you hear, we hope you'll join us in person if you're in the area. Learn more about us at ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.servantsanglican.org/⁠⁠⁠⁠⁠⁠

Rev'd Dr. David Glade August 30, 2026

Fourteenth Sunday After Pentecost

Jeremiah 15:15-21 "Our Partner in Suffering"   Preacher: Doug Zabel

Readings for this SundayExodus 3:1-15Psalm 105:1-6, 23-26, 45cRomans 12:9-21Matthew 16:21-28

Fourteenth Sunday after Pentecost - August 30, 2026 - Pastor Mark Tiefel

Jesus sets God's interests against man's: he must suffer, die, and rise, and those who follow him take up their own cross. Salvation is not ease or earthly glory but clinging to Christ crucified, who alone can save.

St. Andrew Lutheran Church, Farmersville, OhioAugust 30, 2026Fourteenth Sunday after PentecostAnnouncementsPreludeOpening Hymn - "All Hail the Power of Jesus' Name!" - LBW #328, vv. 1, 2, 6, and 7 Responsive ReadingPrayer of the DayChildren's SermonFirst Lesson - Exodus 6:1-8Second Lesson - Romans 11:33-36Hymn - "Praise the Lord! O Heavens" - LBW #540Gospel - Matthew 16:13-20Sermon - "God is God"Hymn - "My Jesus, I Love Thee"Apostles' CreedOfferingOffertory - "Praise God, From Whom All Blessings Flow" - LBW #565Prayers of the Church and Lord's PrayerBenedictionHymn - "Crown Him with Many Crowns" - LBW #170, vv. 1, 4, 5, and 6 DismissalFor the video version of today's service, please visit https://youtu.be/P8QVohqQnYcMay God bless you now and always!

From Gal 5 and Mt. 6.

St. Michael's by-the-Sea is an Episcopal Church located in the coastal Village of Carlsbad, California. As far as churches go, it's kind of a beachy version of the ancient Christian Faith, and is rooted in the Anglo-Catholic tradition. Whether you're in town for a week at the beach or a local pilgrim on a spiritual journey, you are welcome here! www.stmichaelsbythesea.org

Year A, Proper 17, Fourteenth Sunday After Pentecost

Year A, Proper 17, Fourteenth Sunday After Pentecost

Year A, Proper 17, Fourteenth Sunday After Pentecost

Year A, Proper 17, Fourteenth Sunday After Pentecost

Peter Bender of The Concordia Catechetical Academy Concordia Catechetical AcademyThe post Looking Forward to Sunday Morning (Three-Year Lectionary): Fourteenth Sunday After Pentecost – Pr. Peter Bender, 8/24/26 (2361) first appeared on Issues, Etc..

Year A, Proper 17, Fourteenth Sunday After Pentecost

Proper 17 (22) Fourteenth Sunday after Pentecost (Year A, 2025-2026) Scripture Readings: Exodus 3:1-15, Psalm 105:1-6, 23-26, 45b, Romans 12:9-21, Matthew 16:21-28

Hold on to your seats this week — the gospel makes a hard right toward Jerusalem and never looks back! This is the immediate turn from last week. Peter has just confessed Jesus as the Messiah. Now Jesus begins to teach what that means — suffering, death, resurrection. Peter is scandalized. Jesus is direct. The way of the cross gets named, and the same disciple who was blessed six verses ago is called Satan for objecting to it.The Old Testament tracks both give us people called to hard tasks. Track One brings us Moses at the burning bush — the divine name revealed, the reluctant prophet given his commission. Track Two brings us Jeremiah's lament — a prophet accusing God of being like a deceitful stream that goes dry when you need it most, and God's bracing rather than soothing response.The Epistle continues Paul's practical instructions in Romans 12. After last week's call to living sacrifice, now come the specifics: let love be genuine, bless those who persecute you, weep with those who weep, and overcome evil with good.For preachers continuing a series: last week's confession is followed this week by its cost. This is the turn from “who is Jesus?” to “what does following this Jesus mean?”The ReadingsExodus 3:1–15First Reading (Track One) — Moses at the Burning BushSummaryMoses is tending his father-in-law's flock in the wilderness of Sinai. He notices a bush that is on fire but not consumed, and turns aside to look. From the bush, God calls his name. God has heard the cry of the Israelites in Egypt; God is sending Moses to bring them out. Moses offers a series of objections — starting with “who am I to go?” and moving to the deeper question, “what is your name?” God's answer to the second is one of the most enigmatic sentences in the Bible: I AM WHO I AM — or I will be who I will be — a name whose tenses refuse to settle.Key Ideas for Preaching* The bush is on fire but not consumed. Moses turns aside to look. That turning aside is the whole beginning of the story. Where in your congregation might God be waiting for a turn of attention that no one has yet made?* Moses's first objection is “who am I?” God does not answer that question. God changes the subject to “I will be with you.” The confidence for the task, in this text, does not come from the sender knowing anything special about himself. It comes from the promise of God's presence. What does it look like to preach a call that does not require self-confidence, only God's promise?* The divine name — “I AM WHO I AM” — is deliberately unfixed. The Hebrew can mean “I am who I am,” “I will be who I will be,” or “I will be what I will be.” The name refuses to settle. Where has your congregation been trying to freeze God into a definition God has refused to be frozen into?* God calls Moses by name — the same Moses whose past includes murder, exile, and running away. This is not a call to a person who has proven himself. It is a call to a person whose past is complicated. Where in your congregation are people quietly assuming their past disqualifies them from what God might be calling them to now?Significant Cautions* The burning bush has become such a familiar image that it can be preached as a metaphor for any inspiring experience. It is more specific than that — a genuine encounter at a particular time and place with a particular commission attached.* “I AM WHO I AM” is contested territory in translation. Do not preach a confident philosophical reading of the divine name; the Hebrew resists that.* Moses's objections to the call are legitimate. He is not portrayed as faithless for offering them, and God takes them seriously. Do not use this passage to shame people who have their own honest objections to what they are being asked to do.Psalm 105:1–6, 23–26, 45cThe Psalm (Track One) — Remember the WondersSummaryThis section of the great remembering psalm focuses on the descent of Jacob's family into Egypt and God's raising up of Moses and Aaron to lead them out. The selected verses call the people to remember the wonders God has done — with Abraham, in Egypt, through Moses — and close with a single “hallelujah.”Key Ideas for Preaching* The psalm remembers Moses's story from a great distance — after everything worked out, after generations have passed. What might it mean for your congregation to make the same practice of long remembering, so that today's uncertain calls can be trusted to become tomorrow's remembered deliverances?* The psalm names Moses as God's “chosen” and Aaron as the one God “sent.” This is theological language for what looked, in the moment, like the reluctant conscription of two brothers who did not want the job. Where in your congregation has “chosen by God” language obscured how much resistance actual calls have met?Significant Cautions* The psalm's cheerful retrospect does not undo the pain the Israelites lived through in Egypt. Do not let the celebration minimize present suffering in your congregation.Jeremiah 15:15–21First Reading (Track Two) — Jeremiah's LamentSummaryJeremiah is in real distress. He accuses God of being unreliable — like a stream that goes dry when you need it most, “deceitful waters that cannot be trusted.” He has been faithful, he says. He has eaten God's words. He has not sat with the merrymakers. And still he is in pain. God's response is bracing rather than tender: if you turn back to me, I will take you back. If you utter what is precious and not what is worthless, you will serve as my mouth. And I will make you a fortified wall of bronze to this people — they will fight against you, but they will not prevail, for I am with you.Photo by Markus Spiske on UnsplashKey Ideas for Preaching* Jeremiah accuses God to God's face — of being unreliable, of failing him, of being like a stream that runs dry. This is not sinful speech; it is the honest lament of a prophet in pain. Where in your congregation has honest complaint to God been mistaken for faithlessness?* God's response is not soothing. It does not include an apology or a comforting explanation. It includes a call to return and a strengthening for the road ahead. What might your sermon do with a God who does not always answer our pain with sympathy but sometimes with a call to keep going?* God promises Jeremiah he will be like a fortified wall of bronze against opposition. Not that opposition will go away. That he will be strong enough for it. Where in your congregation are people needing strength for opposition that is not going away?Significant Cautions* Jeremiah's lament should not be preached as a warmup to a happy ending. The pain is real and the response is a call to keep going, not an assurance that the pain will end.* “Fortified wall of bronze” imagery has been used to encourage rigidity where flexibility was needed. The bronze wall is protection against opposition, not against learning.Psalm 26:1–8The Psalm (Track Two) — I Have Walked in IntegritySummaryA psalm of protested innocence and love for God's house. The psalmist asks God to vindicate him — he has walked in integrity, he does not sit with the wicked, he washes his hands in innocence. And he loves the house where God's glory dwells. It is a confident psalm, close to boasting, and honest about what the psalmist most wants.Key Ideas for Preaching* The psalmist's confidence sounds surprising to modern ears used to more humble language in prayer. But there is a real place in the psalter for asking God to notice when we have tried to be faithful. Where has your congregation been too shy to name, in prayer, the ways they have tried to be honest with God?* “I love the house in which you dwell, O Lord, and the place where your glory abides.” That is unabashed love for the community of worship. What might your sermon do with the specific love of the church as a spiritual practice worth honoring?Significant Cautions* The psalmist's claim of innocence has been used to prop up self-righteousness. Read in context, it is a plea for a fair hearing, not a claim to moral perfection.Romans 12:9–21The Epistle — Let Love Be GenuineSummaryPaul continues the practical section of Romans 12 — one of the most concentrated ethical passages in his letters. Let love be genuine. Hate what is evil; hold fast to what is good. Love one another with mutual affection; outdo one another in showing honor. Be joyful in hope, patient in suffering, persevering in prayer. Extend hospitality to strangers. Bless those who persecute you — bless, and do not curse. Rejoice with those who rejoice; weep with those who weep. Do not repay evil with evil. So far as it depends on you, live peaceably with all. And the closing: do not be overcome by evil, but overcome evil with good.Key Ideas for Preaching* “Let love be genuine.” That is Paul's opening. Not “let love be adequate.” Not “let love be present.” Genuine — un-performed, un-simulated, the real thing. Where in your congregation has the love been well-intentioned but not quite genuine, and how might Paul's opening word press on that?* “Weep with those who weep” is often quoted; “rejoice with those who rejoice” is often skipped. Weeping is expected; rejoicing at someone else's joy is harder. Where in your congregation has envy quietly kept people from rejoicing when their neighbors flourish?* The closing — “do not be overcome by evil, but overcome evil with good” — is Paul's summary of Christian resistance. Not retaliation. Not passive absorption. Active good, offered in response to what is wrong. What might your sermon do to make that both concrete and credible in a world where retaliation feels satisfying?Significant Cautions* “Bless those who persecute you” has been used to tell people to endure abuse. That is a serious misuse. Paul is describing a posture toward hostility in the world, not endorsing continued relationship with people who are harming you.* “So far as it depends on you, live peaceably with all” contains an important qualifier — “so far as it depends on you.” Some peace is not available because the other party does not want it. Paul does not require Christians to manufacture what the other side refuses.Matthew 16:21–28The Gospel — Get Behind Me, and Take Up Your CrossSummaryImmediately after Peter's confession, Jesus begins to teach the disciples that he must go to Jerusalem, suffer at the hands of the elders and chief priests, be killed, and on the third day be raised. Peter takes him aside and rebukes him: “God forbid it, Lord! This must never happen to you.” Jesus turns and says the sharpest word he ever says to a disciple: “Get behind me, Satan! You are a stumbling block to me, for you are setting your mind not on divine things but on human things.” Then he speaks to all the disciples: those who want to become his followers must deny themselves, take up their cross, and follow him. Those who want to save their life will lose it, and those who lose their life for his sake will find it. What does it profit to gain the whole world and lose your soul?Key Ideas for Preaching* The turn from last week is immediate and jarring. Peter has just been blessed for confessing Jesus as the Messiah; now he is called Satan for objecting to the Messiah's actual road. Confessing Christ, Matthew is saying, is not the same as following the Christ we have confessed. How might your sermon hold together the great confession of last week and the correction of this one?* Peter's rebuke is not evil; it is protective. He wants to keep Jesus from being killed. But he is setting his mind on human things — a natural, understandable concern for his teacher's safety — and Jesus names it as a stumbling block. Where in your congregation has protective love for a person or an institution quietly blocked what God was doing?* “Take up your cross” is language we have to handle with care. The cross was a real Roman instrument of execution. It was terrifying. Jesus is not offering a metaphor for daily annoyances. He is naming a life that follows him in a direction the world will not always thank you for going. What does it look like to preach this without either domesticating it into inconvenience or making it inaccessible to ordinary lives?* “Those who want to save their life will lose it; those who lose their life for my sake will find it.” This is one of the most repeated sayings of Jesus, and one of the most abused. The saving Jesus promises is not the reward for a sufficiently self-denying life. It is the shape of a life ordered toward him rather than toward self-preservation. Where might your congregation be preserving lives that are already shrinking, when Jesus is inviting them to lose lives that would open?Significant Cautions* “Deny yourself” and “take up your cross” have been used, throughout church history, to tell abused women to stay in dangerous marriages, enslaved people to accept their bondage, and the poor to endure exploitation. This is a grievous misuse. Preachers must be clear that Jesus is speaking to disciples about the cost of following him, not blessing anyone else's exploitation.* “Get behind me, Satan” has sometimes been used as a script for shutting down people who disagree with us. Jesus is speaking to his closest friend about a specific issue — the necessity of the cross. He is not modeling how to end arguments with people whose theology annoys us.* “Gain the whole world and lose your soul” is famous but often preached in a way that reduces it to individual moralism. In Matthew, “life” is closer to “whole self” than to “immortal soul.” The trade-off is not primarily about heaven; it is about what kind of person we are becoming.Thematic ConnectionsThe Gospel is the natural center — the immediate turn from last week's confession to this week's cost. Peter's rock-solid answer is followed by the road Jesus intends to walk with it. This is the pivot in Matthew's Gospel from Galilee toward Jerusalem, and everything else will be read in its light.On Track One, Moses at the burning bush pairs with the Gospel in a specific way. Both texts are about calls that come with resistance. Moses objects that he is not adequate; Peter objects that Jesus should not have to suffer. Both objections are met with a call to trust God's presence rather than the objector's understanding of the situation. The bush that is on fire and not consumed is a picture of the God who calls Jesus to a cross that will not consume him either.On Track Two, Jeremiah's lament and God's bracing response give us a picture of what following God actually feels like from the inside. The prophet in pain, the God who does not soothe but strengthens, the fortified wall against opposition that will not disappear — this is the shape of the road Jesus is naming in the Gospel. Peter wants to keep Jesus off Jeremiah's road. Jesus is walking it deliberately.Romans 12 sits inside the day as the practical extension. If Peter's confession is true and Jesus's road is what the confession means, then Christian community life has to be shaped by this — genuine love, blessing of enemies, overcoming evil with good. Paul is describing what a community of cross-shaped disciples actually looks like.For preachers continuing a series: last week the summer arc reached its climactic confession. This week the confession is corrected — or rather, its true meaning is revealed. Following the Christ we have confessed will not look like keeping him safe. It will look like walking with him toward the road he chose. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit lectionarypro.substack.com/subscribe

What does it really mean to take up your cross and follow me? On this episode of Sermon Brainwave, Karoline Lewis, Cody Sanders, and Matt Skinner dig into Matthew 16:21-28 for the 14th Sunday after Pentecost. They unpack Peter's stinging rebuke, get behind me Satan, and wrestle with how self-denial can be twisted into self-obliteration when it's ripped from Christian community. The hosts also explore Jeremiah's raw prophetic complaint, Moses and the burning bush as an everyday encounter with God, and Paul's practical call in Romans 12 to overcome evil with good. This conversation offers preachers a grounded, honest take on discipleship, suffering, and hope. Listen now for fresh insight on take up your cross and follow me, then head to https://www.workingpreacher.org/podcast-type/sermon-brainwave for full commentaries and more preaching resources.