Podcasts about fourth sunday

Today is day 190 and we are on the section on The Fourth Petition: "Give us this day our daily bread". 190. What does “our daily bread” mean? Daily bread includes all that we need each day for our bodily provision and spiritual nourishment. (Exodus 16:4; Psalm 105:39–42; Proverbs 30:7–9; John 6:1–14, 41–51; Philippians 4:19) We will conclude today with The Collect for the Fourth Sunday in Lent found on page 606 of the Book of Common Prayer (2019). If you would like to buy or download To Be a Christian, head to anglicanchurch.net/catechism. Produced by Holy Trinity Anglican Church in Madison, MS. Original music from Matthew Clark. Daily collects and Psalms are taken from Book of Common Prayer (2019), created by the Anglican Church in North America and published by the Anglican Liturgical Press. Used by permission. All rights reserved. Scripture quotations are from The ESV® Bible (The Holy Bible, English Standard Version®), copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. Used by permission. All rights reserved. Catechism readings are taken from To Be a Christian - An Anglican Catechism Approved Edition, copyright © 2020 by The Anglican Church in North America by Crossway a publishing ministry of Good News Publishers. Used by permission. All rights reserved.

The Order for Evening Prayer according to the usage of the Book of Common Prayer, 1928, for the Saturday of the Fourth Sunday after Trinity.

The Order for Morning Prayer according to the usage of the Book of Common Prayer, 1928, for the Saturday of the Fourth Sunday after Trinity.

The Order for Morning Prayer according to the usage of the Book of Common Prayer, 1928, for the Friday of the Fourth Sunday after Trinity.

The Order for Evening Prayer according to the usage of the Book of Common Prayer, 1928, for the Friday of the Fourth Sunday after Trinity.

The Order for Morning Prayer according to the usage of the Book of Common Prayer, 1928, for the Thursday of the Fourth Sunday after Trinity.

The Order for Evening Prayer according to the usage of the Book of Common Prayer, 1928, for the Thursday of the Fourth Sunday after Trinity.

As Far as East from West: The Fourth Sunday After Trinity (June 28, 2026) - Fr. David Hodil St. Paul's Anglican Church

The Order for Morning Prayer according to the usage of the Book of Common Prayer, 1928, for the Wednesday of the Fourth Sunday after Trinity.

The Order for Evening Prayer according to the usage of the Book of Common Prayer, 1928, for the Wednesday of the Fourth Sunday after Trinity.

Threats and Promises Isaiah 2:10-17, Matthew 10:34-42, Psalm 89:1-8 and Romans 6:1-11 The Fourth Sunday after Trinity Sunday, June 28, 2026 The Rev Andrew DeFusco, Rector Church of the Redeemer, Nashville, TN www.Redeemer-Nashville.net

The sermon from the Fourth Sunday after Trinity by Pastor Atkinson.

The Order for Morning Prayer according to the usage of the Book of Common Prayer, 1928, for the Tuesday of the Fourth Sunday after Trinity.

The Order for Evening Prayer according to the usage of the Book of Common Prayer, 1928, for the Tuesday of the Fourth Sunday after Trinity.

Morning Prayer and the Lord's Supper (The Fourth Sunday after Trinity 2026) from Trinity Anglican Church (Connersville, IN)

Morning Prayer and the Lord's Supper (The Fourth Sunday after Trinity 2026) from Trinity Anglican Church (Connersville, IN)

The Order for Evening Prayer according to the usage of the Book of Common Prayer, 1928, for the Monday of the Fourth Sunday after Trinity.

The Order for Morning Prayer according to the usage of the Book of Common Prayer, 1928, for the Monday of the Fourth Sunday after Trinity.

Sermon delivered by Fr. John Crews on Sunday, June 28, 2026.View Transcript:https://tinyurl.com/Sermon-2026-06-28-Trinity-4

If you ask a scientist to explain the eye, he will probably start talking about the iris and pupil, or about rods and cones. Ask a Christian, and he will likely speak about how the eye is designed and fashioned by God, which is true. But if you consult Scripture, you will find that the eye is the instrument…

The Order for Morning Prayer according to the usage of the Book of Common Prayer, 1928, for the Fourth Sunday after Trinity.

The Order for Evening Prayer according to the usage of the Book of Common Prayer, 1928, for the Fourth Sunday after Trinity.

Fourth Sunday after Pentecost Church Service @ Redeemer Lutheran LCMS

Fr Ethan McCarthy

A sermon for the Fourth Sunday after Trinity by Fr. Sean McDermott on June 28, 2026 at All Saints Anglican Church in Charlottesville, Virginia.

June 28, 2026Today's Reading: Luke 6:36-42Daily Lectionary: Joshua 3:1-17; Acts 9:1-22“…first take the log out of your own eye, and then you will see clearly to take out the speck that is in your brother's eye.” (Luke 6:36)In the Name + of Jesus. Amen.If you have flown, you have heard the spiel. In the event that the oxygen masks are activated, put your own mask on first, then assist others. What?! For a Christian, that seems so backwards. Think of others first. Parents want to think of their children first. You want to care for your friend or loved one traveling with you.Why do the airlines give this instruction? Time is crucial. If you pass out from a lack of oxygen while helping someone else first, you both are in danger. However, if you secured your own mask, you can then continue to help them, and more may be rescued.Jesus' words in today's reading are addressing a less noble moment, though. You know how it is—the urge to roll your eyes and tell everyone when that really annoying kid in class messed up. A certain lady at church is gossiping, and you SO want to call her out on it. You visit a different church on vacation, and you spend the whole service mentally judging every movement and choice that the pastor did wrong.Now, in this passage, Jesus isn't saying to avoid calling sin “sin.” He doesn't mean that you look the other way and pretend everything is great. But He IS saying to look at yourself first. Be convicted of your own sin, and repent. You are not superior to your fellow sinners. You are no better than those who annoy you; you are a fellow poor, miserable sinner.When you do speak God's Word to take out the speck that is in your brother's eye, it is done with compassion and out of your own repentance. Words of Law are spoken with authentic love for them as children of God who are to be made aware of their sins, and encouraged and loved as fellow forgiven saints.Our Lord gives His Law to peaceably order society, make us all aware of our sin, and lead us to repentance. And He governs His Church by His saving Gospel, which rescues us from all the logs in our eyes and specks in our neighbors'.So put on that oxygen mask of God's Word, receiving that Gospel that rescued you from sin and death. He may place others to then be helped by you. Or He may simply use the silent witness of your life, like the quiet gestures of the flight attendant, giving you that “spiel.”In the Name + of Jesus. Amen.O Lord, grant that the course of this world may be so peaceably ordered by Your governance that Your Church may joyfully serve You in all godly quietness; through Jesus Christ, our Lord, who lives and reigns with You and the Holy Spirit, one God, now and forever. Amen.Rev. Richard Heinz, pastor of Trinity Lutheran Church in Lowell, IN.

Sermon by The Very Reverend Anne M. Maxwell

The Fourth Sunday after PentecostWhat does Jesus mean when he says we must love him more than our own families? In this Father's Day sermon, Fr. Peter reflects on parenthood, divine love, and one of Jesus' most difficult teachings. Discover why Jesus isn't calling us to love our families less, but inviting us into a love so expansive that it transforms every relationship we have.

Fourth Sunday after Pentecost, June 21, 2026 2 Timothy 4:1-8 Pastor Nate Kassulke Download Our Worship Series: Say It Out Loud. Today's Theme: Keep the Faith.First Reading: Jeremiah 20:7-13.Second Reading: 2 Timothy 4:1-8.Gospel: Matthew 10:5, 21-33.Sermon Text: 2 Timothy 4:1-8. Use the Word Jesus Gives You.Pastor Nate Kassulke

Two pastors thinking out loud about the upcoming Gospel reading. This episode is devoted to the Gospel reading for the Fourth Sunday after Trinity, Luke 6:36–42. ----more---- Host: Fr. Jason Braaten Regular Guest: Fr. Dave Petersen ----more---- Become a Patron! You can subscribe to the Journal here: https://www.gottesdienst.org/subscribe/ You can read the Gottesblog here: https://www.gottesdienst.org/gottesblog/ You can support Gottesdienst here: https://www.gottesdienst.org/make-a-donation/ As always, we, at The Gottesdienst Crowd, would be honored if you would Subscribe, Rate, and Review. Thanks for listening and thanks for your support. 

The Fourth Sunday after Pentecost (Proper 7A)  ORISON: ‘Phos hilaron' from Music for Compline – Kevin Siegfried (b. 1969)  PSALM 86:1-10,16-17 – Peter R. Hallock (1924-2014) OFFICE HYMN: Te lucis ante terminum – Scandinavian melody; adapt. and arr. Derek Tilton (b. 1987)  NUNC DIMITTIS (Tone VI) – Tyler Morse (b. 1990)  ANTHEM: Poor Wayfaring Stranger – American spiritual, arr. by Derek Tilton Jason Anderson, director • Jeffrey Ricco, reader • Jeremy Matheis, cantor 

Given on the Fourth Sunday after Pentecost, 2026.

A sermon by the Very Rev. Andrew Tremlett, Dean of St. Paul's Cathedral, London, on the Fourth Sunday after Pentecost (June 21, 2026) at the Episcopal Cathedral of St. Philip, Atlanta

The Fourth Sunday after Pentecost St. John's, Lafayette Square Washington, DC Release date: 21 June 2026

Rev. Steve Beers preaches from the Book of Psalms on the Fourth Sunday of Pentecost.

Selections from Psalm 18; Romans 5:15-19; Matthew 10:16-25 The Fourth Sunday after Pentecost - Psalm 18 Father Christian Ruch Download

The Fourth Sunday after Pentecost   Text: Romans 6:12-23   Theme: "Free To Sin or Free From Sin?"   Readings: Jeremiah 20:7-13, Romans 6:12-23, Matthew 10:5a, 21-33   Rev. Daniel Redhage   Trinity Lutheran Church   The Lutheran Church-Missouri Synod

Fourth Sunday after Pentecost Old Testament: Genesis 21:8-21 8The child grew, and was weaned; and Abraham made a great feast on the day that Isaac was weaned. 9But Sarah saw the son of Hagar the Egyptian, whom she had borne to Abraham, playing with her son Isaac. 10So she said to Abraham, "Cast out this slave woman with her son; for the son of this slave woman shall not inherit along with my son Isaac." 11The matter was very distressing to Abraham on account of his son. 12But God said to Abraham, "Do not be distressed because of the boy and because of your slave woman; whatever Sarah says to you, do as she tells you, for it is through Isaac that offspring shall be named for you. 13As for the son of the slave woman, I will make a nation of him also, because he is your offspring." 14So Abraham rose early in the morning, and took bread and a skin of water, and gave it to Hagar, putting it on her shoulder, along with the child, and sent her away. And she departed, and wandered about in the wilderness of Beer-sheba. 15When the water in the skin was gone, she cast the child under one of the bushes. 16Then she went and sat down opposite him a good way off, about the distance of a bowshot; for she said, "Do not let me look on the death of the child." And as she sat opposite him, she lifted up her voice and wept. 17And God heard the voice of the boy; and the angel of God called to Hagar from heaven, and said to her, "What troubles you, Hagar? Do not be afraid; for God has heard the voice of the boy where he is. 18Come, lift up the boy and hold him fast with your hand, for I will make a great nation of him." 19Then God opened her eyes and she saw a well of water. She went, and filled the skin with water, and gave the boy a drink. 20God was with the boy, and he grew up; he lived in the wilderness, and became an expert with the bow. 21He lived in the wilderness of Paran; and his mother got a wife for him from the land of Egypt. Psalm: Psalm 86:1-10, 16-17 1 Bow down your ear, O Lord, and answer me, *        for I am poor and in misery. 2 Keep watch over my life, for I am faithful; *        save your servant who puts his trust in you. 3 Be merciful to me, O Lord, for you are my God; *        I call upon you all the day long. 4 Gladden the soul of your servant, *        for to you, O Lord, I lift up my soul. 5 For you, O Lord, are good and forgiving, *        and great is your love toward all who call upon you. 6 Give ear, O Lord, to my prayer, *        and attend to the voice of my supplications. 7 In the time of my trouble I will call upon you, *        for you will answer me. 8 Among the gods there is none like you, O Lord, *        nor anything like your works. 9 All nations you have made will come and worship you, O Lord, *        and glorify your Name. 10 For you are great;    you do wondrous things; *        and you alone are God. 16 Turn to me and have mercy upon me; *        give your strength to your servant;        and save the child of your handmaid. 17 Show me a sign of your favor,    so that those who hate me may see it and be ashamed; *        because you, O Lord, have helped me and comforted me. Old Testament: Jeremiah 20:7-13 7O Lord, you have enticed me, and I was enticed; you have overpowered me, and you have prevailed. I have become a laughingstock all day long; everyone mocks me. 8For whenever I speak, I must cry out, I must shout, "Violence and destruction!" For the word of the Lord has become for me a reproach and derision all day long. 9If I say, "I will not mention him, or speak any more in his name," then within me there is something like a burning fire shut up in my bones; I am weary with holding it in, and I cannot. 10For I hear many whispering: "Terror is all around! Denounce him! Let us denounce him!" All my close friends are watching for me to stumble. "Perhaps he can be enticed, and we can prevail against him, and take our revenge on him." 11But the Lord is with me like a dread warrior; therefore my persecutors will stumble, and they will not prevail. They will be greatly shamed, for they will not succeed. Their eternal dishonor will never be forgotten. 12O Lord of hosts, you test the righteous, you see the heart and the mind; let me see your retribution upon them, for to you I have committed my cause. 13Sing to the Lord; praise the Lord! For he has delivered the life of the needy from the hands of evildoers. Psalm: Psalm 69: 8-11, (12-17), 18-20 8 Surely, for your sake have I suffered reproach, *        and shame has covered my face. 9 I have become a stranger to my own kindred, *        an alien to my mother's children. 10 Zeal for your house has eaten me up; *        the scorn of those who scorn you has fallen upon me. 11 I humbled myself with fasting, *        but that was turned to my reproach. [12 I put on sack-cloth also, *        and became a byword among them. 13 Those who sit at the gate murmur against me, *        and the drunkards make songs about me. 14 But as for me, this is my prayer to you, *        at the time you have set, O Lord: 15 "In your great mercy, O God, *        answer me with your unfailing help. 16 Save me from the mire; do not let me sink; *        let me be rescued from those who hate me        and out of the deep waters. 17 Let not the torrent of waters wash over me,    neither let the deep swallow me up; *        do not let the Pit shut its mouth upon me.] 18 Answer me, O Lord, for your love is kind; *        in your great compassion, turn to me.' 19 "Hide not your face from your servant; *        be swift and answer me, for I am in distress. 20 Draw near to me and redeem me; *        because of my enemies deliver me. Epistle: Romans 6:1b-11 1Should we continue in sin in order that grace may abound? 2By no means! How can we who died to sin go on living in it? 3Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? 4Therefore we have been buried with him by baptism into death, so that, just as Christ was raised from the dead by the glory of the Father, so we too might walk in newness of life. 5For if we have been united with him in a death like his, we will certainly be united with him in a resurrection like his. 6We know that our old self was crucified with him so that the body of sin might be destroyed, and we might no longer be enslaved to sin. 7For whoever has died is freed from sin. 8But if we have died with Christ, we believe that we will also live with him. 9We know that Christ, being raised from the dead, will never die again; death no longer has dominion over him. 10The death he died, he died to sin, once for all; but the life he lives, he lives to God. 11So you also must consider yourselves dead to sin and alive to God in Christ Jesus. Gospel: Matthew 10:24-39 24"A disciple is not above the teacher, nor a slave above the master; 25it is enough for the disciple to be like the teacher, and the slave like the master. If they have called the master of the house Beelzebul, how much more will they malign those of his household! 26"So have no fear of them; for nothing is covered up that will not be uncovered, and nothing secret that will not become known. 27What I say to you in the dark, tell in the light; and what you hear whispered, proclaim from the housetops. 28Do not fear those who kill the body but cannot kill the soul; rather fear him who can destroy both soul and body in hell. 29Are not two sparrows sold for a penny? Yet not one of them will fall to the ground apart from your Father. 30And even the hairs of your head are all counted. 31So do not be afraid; you are of more value than many sparrows. 32"Everyone therefore who acknowledges me before others, I also will acknowledge before my Father in heaven; 33but whoever denies me before others, I also will deny before my Father in heaven. 34"Do not think that I have come to bring peace to the earth; I have not come to bring peace, but a sword. 35For I have come to set a man against his father, and a daughter against her mother, and a daughter-in-law against her mother-in-law; 36and one's foes will be members of one's own household. 37Whoever loves father or mother more than me is not worthy of me; and whoever loves son or daughter more than me is not worthy of me; 38and whoever does not take up the cross and follow me is not worthy of me. 39Those who find their life will lose it, and those who lose their life for my sake will find it.  

The Introit-Psalm 56. C.H. Jahnke. Fourth Sunday after Pentecost - A http://www.standrewlcms.org / Donate

Sermon for The Fourth Sunday after Pentecost at Trinity Evangelical Lutheran Church and The Ev. Lutheran Church of Our Saviour, both in The Bronx, New York (Matthew 10:24-39).

Sermon Audio from June 21, 2026 (Fourth Sunday after Pentecost) on Romans 6:12-23

Fourth Sunday after PentecostText: Matthew 10: 5a, 21-33

Proper 7 (12) Fourth Sunday after Pentecost (Year A, 2025-2026) Scripture Readings: Genesis 21:8-21, Psalm 86:1-10, 16-17, Romans 6:1b-11, Matthew 10:24-39

This guide covers the readings appointed in the Revised Common Lectionary for the Fourth Sunday after Pentecost (Proper 7), Year A, falling on June 21, 2026. We are well into the green season now — the long, ordinary stretch of Sundays during which the church listens, week by week, to the long witness of Scripture.This Sunday's readings are not gentle. The Gospel continues last week's account of Jesus sending out the Twelve, but where last week was the calling, this week names the cost. Jesus tells the disciples three times not to be afraid, then warns them that the message will divide families, that they will be hated, and that those who try to hold on to their lives will lose them. The Old Testament tracks each offer their own difficult companion. Track One follows Hagar and her son into the wilderness after they are cast out at Sarah's demand — one of the most painful scenes in Genesis. Track Two gives us Jeremiah's famous lament, in which the prophet accuses God of having tricked him into a vocation that has cost him everything. The Epistle, from Romans 6, sets the baptized at the heart of this difficulty: we have died with Christ, and so what could ordinarily destroy us no longer has the final word.This is a Sunday that asks the preacher for both courage and tenderness. The Gospel in particular has been used in some of the most damaging ways in the church's history — to justify family estrangement, to coerce loyalty, to bless suffering that people did not choose. The guide names those misuses plainly in the cautions, because the texts will preach better when their misuses are named than when those misuses are left to lurk.The ReadingsGenesis 21:8–21First Reading (Track One) — Hagar and Ishmael in the WildernessSummaryThe day Isaac is weaned, Abraham throws a great feast. Sarah looks across the celebration and sees Ishmael — the son Hagar bore to Abraham years earlier — and something hardens in her. She tells Abraham to send Hagar and the boy away, so that Ishmael will not inherit alongside Isaac. The text says the matter is very distressing to Abraham, but God tells him to do as Sarah says, with the promise that God will also make a nation of Ishmael. The next morning Abraham sends Hagar out with bread, a skin of water, and the boy. The water runs out in the wilderness. Hagar puts the child under a bush so she will not have to watch him die, and she lifts up her voice and weeps. God hears the boy's voice. An angel speaks to Hagar — do not be afraid, God has heard him where he is. God opens her eyes, and she sees a well that was there all along. The boy grows up in the wilderness and becomes the ancestor of a great nation.Key Ideas for Preaching* The text says God heard the voice of the boy — and the name Ishmael means “God hears.” The story is its own argument: there is no one whose voice God does not hear, including the ones the official story has cast out. Where does your congregation tend to assume that some voices reach God and others do not, and how might Ishmael's name interrupt that assumption?* Hagar does not see the well until God opens her eyes. The water was already there. What might it mean for your people that the help they have been pleading for may already be present, waiting to be seen rather than waiting to be made?* God's promise expands rather than narrows. Isaac receives the promise, and Ishmael will also become a great nation. The text refuses to make this an either/or. Where in your congregation has the assumption taken hold that God's blessing is a finite resource — that someone else's portion must come out of ours?* The story sits uncomfortably with us, and it should. There is real cruelty here, and real grief. What might it look like to preach this scene without rushing toward a moral, letting your people sit with the painful complexity of a family text that does not resolve neatly?Significant Cautions* Hagar's story has been used in the church to claim that one religious people has displaced another — most painfully in claims that Christianity has replaced Judaism, or that the Arab descendants of Ishmael are outside God's care. The text itself refuses this reading. God's blessing extends to both lines.* Sarah's demand and Abraham's quick compliance are easy to moralize — to make Sarah a villain or Abraham a coward. The text is more honest than that. They are real, flawed people inside a real, flawed family system, and the story does not ask us to pick sides among them.* The line that God told Abraham to listen to Sarah has sometimes been used in troubling ways. Read in context, it is God's particular guidance about this particular moment — not a general endorsement of any voice that arrives within a family.* This is a Genesis story that Muslims also hold as sacred — Ishmael is the ancestor of the Arab peoples, and the well in this text is foundational to Islam. Be particularly careful with any language that would imply Christians have an exclusive claim on the material.Hagar and Ishmael in the Desert by Christoffer Wilhelm EckersbergPsalm 86:1–10, 16–17The Psalm (Track One) — Incline Your Ear, O LordSummaryThis is a psalm of supplication from someone in deep need. “Incline your ear, O Lord,” it begins; “I am poor and needy.” The psalmist names God's character — good and forgiving, abounding in steadfast love — and pleads for an answer. The middle of the psalm widens the view: God is unique among all the gods of the nations, the maker of all peoples, the one to whom every people will one day come. The selected verses close with another plea: turn to me, give me strength, save me, show me a sign of your favor.Key Ideas for Preaching* The psalmist names himself “poor and needy” — and names it to God, not hides it. What does it look like for your congregation to bring their actual need to God without first trying to dress it up?* The psalm holds together a private cry and a cosmic vision. In the same breath the psalmist asks God to listen to him and reminds himself that all the nations will one day come and bow down. How might your sermon hold those two together — the intimate and the vast — without flattening either?* The plea is grounded in who God is, not in who the psalmist is. God is good and forgiving, abounding in steadfast love. Where in your congregation has prayer started to feel like throwing words into a void, and how might naming who God is steady that?Significant Cautions* The psalmist asks God to act so that “those who hate me may be put to shame.” That is honest prayer, but it can also become a weapon. Be careful about preaching this verse in a way that licenses contempt for those we disagree with.* “I am devoted to you” can be heard as the psalmist claiming exceptional faithfulness. Read in the context of the whole psalm, it is relationship language, not a boast about merit.Jeremiah 20:7–13First Reading (Track Two) — A Fire Shut Up in My BonesSummaryJeremiah turns to God in something close to anger. You have tricked me, he accuses; you have overpowered me. He has become a laughingstock. Everyone mocks him; his message of judgment has cost him friends and reputation. He has tried to keep silent — but the word of God, he says, is like a fire shut up in his bones, and he cannot hold it in. Even his closest acquaintances are watching for him to stumble. And then, in the middle of the lament, the tone turns. He remembers that God is on his side, that the Lord is with him like a dread warrior. He calls on the assembly to sing to the Lord. The lament does not erase itself, but it ends — for now — in praise.Key Ideas for Preaching* Jeremiah accuses God of trickery and gets away with it. The text does not punish him for the accusation; it preserves it as Scripture. What might it mean for your congregation to hear that even rage toward God can be a faithful prayer?* The word inside Jeremiah is “like a fire shut up in my bones.” He cannot keep it in even when keeping it in would be easier. Where in your congregation is there a truth that needs to come out, and what is it costing your people to hold it in?* The lament ends in praise — not because the problem has been solved, but because Jeremiah remembers who is with him. What does it look like for your people to praise from inside a difficulty that has not yet resolved?Significant Cautions* Jeremiah's lament can be used to suggest that faithful people quickly arrive at peace and praise after suffering. The turn is real in this passage, but it is not automatic, and the rest of Jeremiah's life is not exactly peaceful. Do not rush a lament toward resolution.* “There is something like a burning fire in my bones” has sometimes been used to pressure people into evangelism, as if a faithful Christian must always feel compelled to proclaim. Jeremiah's compulsion is the experience of a particular prophet under particular circumstances, not a universal test of faithfulness.Psalm 69:7–10, (11–15), 16–18The Psalm (Track Two) — A Stranger to My KindredSummaryA lament from someone who has been alienated by their devotion to God. It is for your sake, the psalmist says, that I have borne reproach — I have become a stranger to my kindred. Zeal for God's house has consumed him. He is mocked in the streets; even drunkards make him the subject of their songs. The psalm pleads with God to draw near, to answer, to redeem him from the muck. The selected verses close with an urgent appeal: do not hide your face from me; come near and redeem me.Key Ideas for Preaching* The psalmist's faithfulness has cost him relationships — even with his own family. This pairs powerfully with the Gospel's hard language about division. What does your congregation know about the real cost of taking faith seriously, and how might this psalm give them words for it?* The image of being stuck in the mire, where there is no foothold, is one of the most physical pictures in the psalms. It is not abstract theology; it is what real trouble feels like in the body. How might your sermon let the body of the psalm meet the bodies of your people?* The psalmist does not pretend to be patient. “Do not hide your face from me” is urgent, almost demanding. What might it free in your people to hear that urgent prayer is faithful prayer?Significant Cautions* The psalm has been used to claim a kind of spiritual martyrdom for ordinary discomfort — to dramatize mild inconvenience as suffering for the gospel. The cost the psalmist describes is real. Be careful applying his words to a much smaller scale.* Some verses near these (not included in the reading) contain sharp curses against the psalmist's enemies. The lectionary leaves them out for a reason. If you reach for them, handle them with care.Romans 6:1b–11The Epistle — Buried with Him by BaptismSummaryPaul has just argued in Romans 5 that grace abounds where sin abounds. He hears the objection coming: shall we then sin all the more, so that grace can abound all the more? Absolutely not, he says. And the picture he gives in answer is baptism. To be baptized into Christ is to be baptized into his death — buried with him so that we might also walk into a new kind of life. The old self has been crucified with him. The pull of the old life no longer has the final word. Christ, having been raised, will never die again; death no longer has dominion over him. And so, Paul says, we are to consider ourselves dead to sin and alive to God in Christ Jesus.Key Ideas for Preaching* Paul defines baptism not as a religious rite added on top of a person's life but as a death and a resurrection. The old self has been crucified. The new life is something already begun. How might it shift your congregation's sense of baptism — their own, and any they are about to celebrate — to hear it described in these terms?* “Death no longer has dominion over him” — and so, by extension, over us. This is the same Romans 6 that ties directly to today's Gospel, where Jesus tells the disciples not to fear those who can kill the body. The two readings are saying the same thing in different keys. What changes in your people when the deepest threats lose their final authority?* Paul tells us to “consider ourselves dead to sin and alive to God.” That is not a description of how it feels; it is a posture, a reckoning, a choosing to remember what is true even when experience suggests otherwise. Where in your congregation might this practice of remembering provide more steadiness than trying to feel a particular way?Significant Cautions* “Dead to sin” has sometimes been read as the claim that Christians no longer struggle. Paul is not saying that — he goes on in chapter 7 to describe at length the ongoing struggle. He is describing an orientation, not a finished condition. Say so plainly.* The language of being “crucified with Christ” can be used to romanticize suffering, or to suggest that hardship is the proof of faith. Paul's image is about baptismal identity, not a measuring stick for who is suffering enough.* “Walking in newness of life” can be flattened into self-improvement language. Paul's vision is much larger — a whole new sphere of life in which the powers that used to determine us no longer have the final say.Matthew 10:24–39The Gospel — Do Not Be AfraidSummaryThe sending discourse continues, and Jesus turns to the cost. He warns the disciples that they will be treated as he is treated — if people call the master of the house Beelzebul, his household should expect worse. Three times he tells them not to be afraid. Do not fear those who can kill only the body; fear instead the one who has authority over both body and soul. Do not be afraid: even the sparrows are not forgotten, and you are worth more than many sparrows. Acknowledge me before others, Jesus says, and I will acknowledge you before my Father. And then the hardest verses: do not think I came to bring peace; I came to bring a sword. Loyalty to me will cause division — even within families. Whoever loves family more than me is not worthy of me. Whoever does not take up the cross is not worthy of me. Those who try to hold on to their life will lose it. Those who lose their life for my sake will find it.Key Ideas for Preaching* The phrase “do not be afraid” appears three times in this passage. It is the constant beneath everything else. The hard language about division and loss is held inside that frame. What would it look like for your sermon to make the “do not fear” as loud as the difficult verses around it?* Jesus uses sparrows — the cheapest birds at the market — to make a point about God's attention. Not one of them falls without God noticing; and you are worth more. How might this small, almost throwaway image be exactly the picture your congregation needs of a God whose attention reaches the least-counted parts of their lives?* The “sword” Jesus brings is not his intention but his effect. He is naming a social reality: following him will not be welcome everywhere, even in some families. He is preparing his disciples for that, not endorsing the division. How might your sermon help your people tell the difference between division that follows costly faithfulness and division that follows from cruelty or stubbornness?* “Take up the cross” was, in the first century, the specific image of a condemned prisoner carrying the crossbeam of their execution. It was a death-march image, not a metaphor for ordinary hardship. What is your congregation actually being asked to die to for the sake of Jesus, and how can you name it without trivializing the image?* “Those who lose their life for my sake will find it” is one of the central paradoxes of the Gospels. It is not a license for self-destruction; it is the strange truth that the life that tries to protect itself shrinks, and the life that is given for something larger grows. Where in your people's lives is a small, protected life keeping them from a larger, given one?Significant Cautions* “Do not fear those who kill the body” has sometimes been used to pressure people toward martyrdom or to invalidate ordinary fear. Jesus is not condemning fear; he is steadying people facing genuine threat. Don't use this verse to shame the afraid.* The verse about fearing the one who can destroy both body and soul is genuinely difficult, and many faithful readers have understood the subject of that verse differently. Be cautious about turning it into a casual threat. The weight of the passage is not on the warning; it is on the comfort that immediately follows.* “I came not to bring peace but a sword” has been used in some of the most damaging ways imaginable — to justify religious violence, to bless the cutting off of LGBTQ+ family members, and to license abusive religious leaders demanding total loyalty. Be especially clear: Jesus is naming a social effect, not endorsing harm to anyone.* “Whoever loves father or mother more than me is not worthy of me” has been weaponized by spiritually abusive systems to demand that members cut off family. The wider witness of Scripture — including Jesus' own care for his mother from the cross, and the command to honor parents — flatly contradicts that use.* “Take up the cross” should not be applied to suffering that people did not freely choose — illness, abuse, poverty, grief. Such suffering is not their cross to bear, and calling it that has been used to silence people who needed to be heard.* “Lose your life to find it” should never be used to validate self-harm, the staying in dangerous situations, or the spending of oneself in service of leaders or institutions that demand it. Jesus is talking about the freedom of the gospel, not about self-destruction.Thematic ConnectionsBoth tracks open onto the same difficult Gospel, and both offer it different company.Track One brings Hagar's wilderness story. A woman and her son have been cast out — by the official story, by the family that should have held them. The water runs out. The mother cannot bear to watch the child die. And God hears. The story does not solve what Sarah has done; it does not undo the cruelty. But it insists that no voice is unheard, no person is forgotten, and that the help God provides may already be present, waiting to be seen. Paired with the Gospel's “do not fear” and the sparrow image, the message is the same in two keys: God's attention reaches the ones the world has overlooked.Track Two brings Jeremiah's lament and Psalm 69's cry of alienation. Both texts give voice to the cost of faithfulness — the rejection, the social isolation, the impossibility of keeping silent. Read alongside the Gospel, they put words in the mouths of disciples for whom following has cost something. The whole day, on this track, gives a congregation permission to be honest about how hard faithfulness has been, and a promise that the honesty is itself a form of prayer.Romans 6 anchors both tracks in baptismal identity. Whatever the world's hostility can do, the worst of it has already lost its dominion. Christ has gone down into death and come back out the other side, and the baptized have gone with him.The Gospel is the natural preaching center either way, and it asks particular courage from the preacher. These texts have been weaponized; the cautions in this guide are not theoretical. But the heart of the passage is the threefold “do not be afraid” and the small, almost tossed-off promise about the sparrows. A sermon that lets those quieter verses set the temperature, while taking the harder verses seriously and naming their misuses plainly, will land more honestly than one that either avoids the difficulty or leans into it as something to admire.For preachers following the recent series: this is the third Sunday in the Matthew 10 arc. Two weeks ago, Jesus called Matthew from his table. Last week, he sent the twelve out with empty hands and the compassion of the Lord of the harvest. This week, he is honest with them about what the sending will cost. The shape is now complete: found, sent, warned. Next week, the lectionary begins to move into the parables of the kingdom. 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

Fourth Sunday of Pentecost - Pastor Matthew Knopf gives the message titled, 'The Miracle within the Miracle, part 2' based on

Fourth Sunday of Easter | Rev. Danny Bryant | Acts 2:42-47 | Psalm 23 | 1 Peter 2:19-25 | John 10:1-10 | April 26th, 2026 | St. Mary of Bethany Parish (Nashville, TN)

What does it mean to take up the cross in a world that rewards safety and silence? Matt Skinner, Karoline Lewis, and Cody Sanders dig into the lectionary texts for the Fourth Sunday after Pentecost (June 22, 2026), exploring the missionary discourse in Matthew 10, the prophet Jeremiah's anguished vocation, the casting out of Hagar and Ishmael in Genesis 21, Psalm 69's theology of complaint, and the "with Christ" language of Romans 6.The conversation wrestles with fear as a communal emotion, the two historical horizons behind Matthew's hard sayings, what it means that God makes a covenant with Ishmael, and how baptism in Romans 6 plants us together with Christ in a death like his. Along the way: a remarkable story of Danish Christians defying Nazi deportations, a reframing of judgment as being seen rather than punished, and honest reflection on what prophetic courage and prophetic silence have each cost the church.

Homily from the Fourth Sunday of Easter. There is no perfect road. There is only the next right road. There are many things that we might end up regretting in the course of our lives. But the most important thing is to keep our eyes on Jesus and our ears attuned to the sound of His voice; to listen to Him, stay close to Him, and follow Him. Mass Readings from April 26, 2026: Acts 2:14, 36-41 Psalm 23: 1-3, 3-61 Peter 2:20-25 John 10:1-10