Podcasts about lent 1

Genesis 2:15-17; 3:1-7Psalm 32Romans 5:12-19Matthew 4:1-11Phil Aud+First Sunday in Lentwww.allsoulsknoxville.comAll Souls Substack865-214-6682100 W 5th Ave., KnoxvilleSundays @ 10:30amSupport the show

Scripture Readings: Genesis 2:4-9, 15-17, 25—3:7;Psalm 51:1-12; Romans 5:12-21; Matthew 4:1-11

info@oslc.org.uk Date: 25 February 2026 Sermon title: Now Is the Favourable Time Preacher: Rev. Tapani Simojoki Text: 2 Corinthians 6:1-10 Duration: 20min 39s

Readings: Genesis 2:15-17; 3:1-7; Psalm 32; Romans 5:12-19; Matthew 4:1-11. For full access, visit pewpewhq.com/tfw/a-l01. Learn more about your ad choices. Visit megaphone.fm/adchoices

This sermon is drawn from Psalm 32:1-7.

In this first week of Lent, we bear witness to struggle through Jesus' time in the wilderness (Matthew 4:1–11). Rather than a battle with an external enemy, we explore this moment as a profound encounter between Jesus' humanity and divinity — a struggle that reflects our own wrestling with calling, identity, and faith. What does it mean to struggle with God rather than because of God? Together we consider how leaning into our wilderness moments can deepen our trust, shape our discipleship, and empower us to bear witness to God's transforming love in the world.

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2026-02-22 Sermon- Rev. Aaron Uphoff The 1st Sunday in Lent Luke 4:1-15

Genesis 2:7-9, 15-17, 21-25; 3:1-7 Psalm 51 Revelation 22:1–5, 16–17 Matthew 3:1–6

Sermon for Invocabit (February 22nd, 2026) Genesis 3:1-21; 2 Corinthians 6:1-10; Matthew 4:1-11 Rev. Jonathan Jennings -------------------------------- Check Us Out At: www.bethlehemlutheranferrin.org www.facebook.com/bethlehemlutheranferrin/

This is Wade's sermon at Resurrection Lutheran Church in Milwaukee, WI for Lent 1. We'd love to have you join us at Resurrection for a Sunday Divine Service sometime at 9am. As always, if you are enjoying the show, please subscribe, rate, and review us on iTunes, Stitcher, Google Play, Spotify, or TuneIn Radio. You can also like us on Facebook and follow us on Twitter.  And, of course, share us with a friend or two! If you'd like to contact us we can be reached at podcast@LetTheBirdFly.com, or visit our website at www.LetTheBirdFly.com.

Dear friends in Christ, welcome to this podcast from All Saints Episcopal Church in Portland. All Saints is a loving, welcoming parish serving Southeast Portland for over a century. Our purpose is to celebrate God's love, seek and serve Christ in all persons, and go forth into the world rejoicing in the power of the Spirit!Today, we invite you to join the Very Rev. Andria Skornik as she preaches the gospel, and explores the mysteries of God in our modern world.

A Sermon for the First Sunday in Lent Ephesians 2:1-10 by The Rev'd Dr. Matthew Colvin             Week after week, I see Pastor Bill preaching the Bible to you on Sundays, and I want to commend him to you. I'm not sure you are aware how rare it is to have a pastor who does his own translation work in the Hebrew and Greek, and who attempts, with diligence and great effort, to read the text of the Bible anew, divide it up properly, and serve it to you. What matters to Pastor Bill in his preaching to you is what the Bible actually says — the actual point of the gospels' stories, or the actual meaning of the prophecies of the prophets, or the actual meaning of Paul's arguments in his letters — not what famous theologians have used the Bible to say, or what scholastic medieval philosophy says it can and cannot mean, or the way modern self-help gurus can use Bible verses out of context to tell a very different story. If you attend to the words delivered from this pulpit, you are being trained to understand the Bible on its own terms, rather than watching as a slick speaker uses the Bible to express his own ideas. The story needs to be your story; you are to think of yourself as a child of Abraham, as a sharer in Israel's Messiah, as someone in covenant with Israel's God. Since it is the first Sunday in Lent, we are confronted with the very first episode of Jesus' public ministry after his baptism by John the Baptist. This story has much to teach us about Jesus' work as the Messiah, the nature of his sufferings, and ultimately, the way we ought to think about God Himself. I want to start by thinking about what it means when the Messiah goes into the desert. In Acts 21, when Paul is arrested in Jerusalem, the Roman centurion is surprised that he knows Greek: “Are you not the Egyptian, then, who recently stirred up a revolt and led the four thousand men of the Assassins out into the wilderness?" -Acts 21:38 (I joke to my Greek students that knowing Greek is handy if you are ever suspected of being a terrorist.) In Acts 5, Gamaliel mentioned Judas of Galilee and Theudas, false messiahs who also started their rebellions against Rome by going out into the wilderness. Why do so many messiahs begin this way? Because they are attempting recapitulate of Israel's story. And the true Messiah also relives the story of Israel, embodying it in the events that happen to him: he has already gone down to Egypt to escape a tyrannical attempt to kill all the baby boys in Bethlehem, much as Pharaoh tried to kill all the male Hebrew babies; he has already been baptized in the Jordan, as Paul says Israel was “baptized in the cloud and in the sea” of the Exodus; and now he goes into the Wilderness to be tempted for 40 days, as Israel was tempted for 40 years. Covenant history rhymes, as the saying goes. So that is why Jesus is in the desert. There remains explain why he is being tested, and how he resists that temptation, and what these things tell us about the Messiah and about God. We must recognize that Jesus resisted Satan's temptation as true man, as a matter of his messianic office. Jesus' self-understanding as the Messiah was in terms of the latter chapters of Isaiah, i.e. the suffering servant. This understanding of his calling is why he girded himself with a towel and washed his disciples' feet at the Last Supper; it is why he set his face like flint to go to Jerusalem; it is why he undertakes to drink the cup of suffering, and sheds sweat like drops of blood falling to the ground during his agonized prayer in Gethsemane. Being this kind of Messiah involved contradicting the expectations that other men had about what the Messiah would be like. When Jesus is on trial, the Roman procurator Pontius Pilate, for instance, asks him — in a question whose statement-like word order indicates incredulity — “You are the king of the Jews?” (that is the word order, sarcastic or incredulous), and then puts over his head a sign reading “Jesus of Nazareth, king of the Jews,” in three languages, so that everyone could get the joke. Pilate mocks Jewish pretensions to even have a king. That is why he refused to change the sign to say only “He claimed to be the king of the Jews.”  It is also why he also brings out Barabbas and asks the Jews, “Whom do you want me to give to you? Barabbas, or the king of the Jews?” Pilate is operating with the standard pagan understanding of kingship: "You know that the rulers of the Gentiles lord it over them, and their great ones exercise authority over them. It shall not be so among you. But whoever would be great among you must be your servant, and whoever would be first among you must be your slave, even as the Son of Man came not to be served but to serve, and to give his life as a ransom for many." (Matthew 20:25-28) Pontius Pilate and the Romans were expecting someone taller, perhaps. Of course, Jesus could have met those expectations, as he told the soldiers who arrested him in Gethsemane: “Do you think that I cannot appeal to my Father, and he will at once send me more than twelve legions of angels?” (Matthew 26:53) It isn't that he couldn't just blow the Romans away with fire from heaven. But that is not his agenda. That is not what the Messiah has come to do. He has come “not to be served, but to serve, and to give his life as a ransom for many.” Jesus also has to correct the expectation of the Jews about what the Messiah is to be like — even the expectation of his own disciples! It is this self-understanding that makes Jesus tell his disciples in Mt 16:22-23 that “he must go to Jerusalem and suffer many things from 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, "Far be it from you, Lord! This shall never happen to you.” But he turned and said to Peter, "Get behind me, Satan! You are a hindrance to me. For you are not setting your mind on the things of God, but on the things of man." Peter's suggestion that Jesus could be the Mesiah without suffering and dying is so inimical to Jesus' self-understanding and his mission that he calls Peter “Satan.” And rightly so, because what Peter is suggesting is pretty much of the same spirit as what Satan himself suggests in our gospel lesson this morning. So that is the background: Jesus as the true Israelite, the Messiah, is in the desert, not to lead a rebellion or a gang of terrorists, but to be tested as Israel was tested. Against all this background, we are ready to hear the words, both of Satan tempting, and of Jesus answering, and hear them with richer and fuller meaning — meaning not from Greek philosophy or self-help gurus or even systematic theologians, but rather, from the story of Israel. With his first temptation, Satan seeks to exploit Jesus' hunger: “The tempter came and said to him, "If you are the Son of God, command these stones to become loaves of bread." But he answered, "It is written,  "'Man shall not live by bread alone, but by every word that comes from the mouth of God.'" (Matthew 4:3-4) Any of you who have ever been hangry know exactly why Satan is doing this. Jesus, no less than we, lived his earthly incarnate life in a body, and that body was subject to weakness. Jesus is not like Superman, so that bullets or nails would bounce off his skin. He was capable of suffering, and he did suffer. Satan is suggesting that Jesus should exploit his Messianic status — for that is what is meant by “If you are the Son of God” — and use it to avoid this suffering. Take your authority over all creation and use it to transform stones into bread. This is not a ridiculous suggestion. It is similar to Jesus' first miracle in John's gospel, where he turned water into wine for the wedding at Cana. But the aim of the action here would be quite different. Satan's meaning is basically the same as Peter's suggestion: “Suffer from hunger? Why put up with that? This shall never happen to you!” Jesus' answer is a quotation from Deuteronomy 8:3. (In fact, all three of Jesus' answers to Satan are from Deuteronomy. (Dt. 8:3, 6:16, and 6:13). That is, they are taken from Moses' instructions to Israel about how to live with the Lord. Jesus is the one who follows Deuteronomy's description of the faithful Israelite perfectly.) As so often, however, Jesus' quotations of the Old Testament are metaleptic —a fancy Greek word that means “takes along with it.” The idea here is that if I say, “We stand on guard for thee,” it would be a mistake for someone to try to understand that utterance merely by using a dictionary to look up “stand” and “guard” and so forth. The meaning of that phrase is rather to be found in the larger context of the Canadian national anthem as a whole, because that is how everyone who hears it will immediately start thinking in their minds: all the other verses will come flooding into your minds; you will perhaps recall occasions when you sang it: in school, or at sporting events; or watching a Olympic medal ceremony. Just so, when Jesus quotes the Old Testament, every Israelite hearer will not just think of the words he quotes; he will think also of the surrounding context, the story in which those words first occurred. So when we look at Deuteronomy 8:3, we should also think about the immediately preceding verse: "The whole commandment that I command you today you shall be careful to do, that you may live and multiply, and go in and possess the land that the LORD swore to give to your fathers. And you shall remember the whole way that the LORD your God has led you these forty years in the wilderness, that he might humble you, testing you to know what was in your heart, whether you would keep his commandments or not.” (Deuteronomy 8:1-2) And then it goes on to say, in the very next verse, “And he humbled you and let you hunger and fed you with manna, which you did not know, nor did your fathers know, that he might make you know that man does not live by bread alone, but man lives by every word that comes from the mouth of the LORD.” (Deuteronomy 8:3) This is what Jesus has in mind: he has been in the wilderness for forty days, being humbled, being tested. He answers Satan from the very passage of Deuteronomy that has to do with his situation: it is about testing in the wilderness. He has been thinking about this verse for a while now. The tempter's second try is with a more showy possibility: Then the devil took him to the holy city and set him on the pinnacle of the temple and said to him, "If you are the Son of God, throw yourself down, for it is written,  "'He will command his angels concerning you,'  and  "'On their hands they will bear you up, lest you strike your foot against a stone.'" -Matthew 4:6 This would be an impressive display! Who could fail to follow a Messiah who had made such a proof of divine power? Jesus had answered the first temptation by quoting Scripture. But the devil can quote Scripture for his purposes, so Satan appeals to lines from Psalm 91:11-12. And again, he knows what he is doing: at a time when Jesus feels alone, when he is in the desert, Satan tempts him with lines from that most comforting song: “He who dwells in the shelter of the Most High will abide in the shadow of the Almighty.” It is full of promises of God's protection and deliverance: in battle, from wild animals, from dangerous diseases. And yet it is singularly inappropriate for Jesus' messianic vocation: He has come to suffer and die. To avail himself of divine protection against these sufferings would be to deny his messiahship. So Jesus replies with words from Deuteronomy again. "Again it is written, 'You shall not put the Lord your God to the test.'" -Matthew 4:7 This is from Deuteronomy 6, that chapter which contains the Shema, the single verse of the Torah that could be called the creed of Israel: “Hear, O Israel, the Lord our God, the Lord is one. You shall love the LORD your God with all your heart and with all your soul and with all your might.” It is the core chapter of the Torah about Israel's relationship with God. He has rescued her from Egypt and taken her to Himself to be His bride; at Mount Sinai, he has married her. But Israel was not faithful. She tested the Lord like a wife acting up to trying to make her husband angry. When there was no water to drink, Exodus 17 says, “Therefore the people quarreled with Moses and said, "Give us water to drink." And Moses said to them, "Why do you quarrel with me? Why do you test the LORD?" (Exodus 17:2) The verb used here, and also by Jesus in Matthew 4:7, is πειράζω. Note well: Who was doing the testing in the wilderness for 40 years? Exodus and Deuteronomy say it clearly: Israel was testing YHWH. And thus, we may perceive some clever irony in Jesus' answer to Satan here. For Satan is called “the tempter,” and in Greek, that is nothing other than a participle form of this same verb πειράζω, literally, “the testing one.” So on the one hand, Jesus' quotation of Deuteronomy 6:16 could mean, “You are asking me to test God by throwing myself down from the Temple. I am not going to do it, because Moses warned Israel not to test God.” But it could also mean, “You are testing God, Satan.” Satan doesn't take the hint. He keeps on testing Jesus. There will be more attempts later, but the last temptation that Satan tries on Jesus in the wilderness is narrated like this: Again, the devil took him to a very high mountain and showed him all the kingdoms of the world and their glory. And he said to him, "All these I will give you, if you will fall down and worship me." -Matthew 4:8-9 Why does Satan take him to a very high mountain? In the Bible, mountaintop scenes are real estate transactions. If I sell you this pen, it's simple enough: you put money in my hand, and I put the pen in yours, and you carry it away with you. But houses and land don't fit in your pocket. So we have other procedures. In our day, we get banks and notaries involved and sign a lot of documents. But in the ancient world, you took possession by inspecting the property after the transfer.  This is done in the case of Abram in Genesis 13:17: “Arise, walk in the land through its length and its width, for I give it to you.” The same thing happens when Moses is about to die; in one sense, Moses doesn't get the promised land, because he dies before he can enter into it; but in another sense, God actually gives him the land, because he takes him up on a mountain and shows it to him, and this is the formal transfer of the land: “Go up this mountain of the Abarim, Mount Nebo, which is in the land of Moab, across from Jericho; view the land of Canaan, which I give to the children of Israel as a possession..” (Deuteronomy 32:49) Satan is attempting to use the same convention in Matthew 4:8. He is trying to get Jesus to make a deal, offering the kingdoms of the world in exchange for worship. But Jesus has no need to make such a bargain, for God had already promised to give the Messiah everything Satan is offering, and Jesus, whose self-understanding as the Messiah is shaped by Isaiah's description of the suffering servant, knows it very well from Isaiah 49: The Lord says: "It is too light a thing that you should be my servant to raise up the tribes of Jacob and to bring back the preserved of Israel; I will make you as a light for the nations, that my salvation may reach to the end of the earth." (Isaiah 49:6) He knows it also from Psalm 2: I will tell of the decree: The LORD said to me, "You are my Son; today I have begotten you. Ask of me, and I will make the nations your heritage, and the ends of the earth your possession. Ask of God. Not of Satan. The nations belong to the Lord, not to Satan. Jesus has no intention of making a bargain to purchase what Satan wrongly claims to own. In Matthew 12, after the Pharisees accuse Jesus of casting out demons by the power of Satan, Jesus replies that, How can someone enter a strong man's house and plunder his goods, unless he first binds the strong man? Then indeed he may plunder his house. (Matthew 12:29) And he does plunder it. We see the result in Revelation 20: “And he seized the dragon, that ancient serpent, who is the devil and Satan, and bound him for a thousand years, and threw him into the pit, and shut it and sealed it over him, so that he might not deceive the nations any longer...” -Revelation 20:3 And as for the real estate deal Satan was trying to make, well, we see the end of that at the very end of Matthew's gospel. For the Great Commission too takes place on a mountain, and this setting seems significant, especially in light of Jesus' declaration that “all authority in heaven and earth” has been given to Him. This is a pointed contrast with Satan's lying statement, "To you I will give all this authority and their glory, for it has been delivered to me, and I give it to whom I will.” (Luke 4:6 NKJV) Quite the contrary, Jesus, having refused Satan's bargain, and having bound him and plundered his goods, now bestows the kingdom on His disciples and takes possession of the nations by sending his disciples to teach and baptize them. I want to end by correcting three misapprehensions that some people might have about this story, which may prevent them from grasping what it teaches us about God. One mistake some have is that Jesus didn't really suffer in the wilderness; that His divine nature was smirking and unbothered by Satan's temptations aimed at his human nature; that all these things just rolled off of Jesus like water off a duck's back. We know this was not the case. Recall Gethsemane again, where Jesus begged the Father to “take this cup from me,” and his sweat fell to the ground like drops of blood — drops of blood, not water off a duck's back. A second mistake would be to think that, yes, Jesus suffered, but that's only because He is human. But that is not what the Bible says. It says that Jesus revealed the Father by his sufferings; that if you want to know what the Father is like, you should look at Jesus, for He who has seen Him has seen the Father. Greek philosophers say that God is an unmoved mover, and that God cannot suffer because he is perfect; but the Bible tells us that Jesus was “made perfect by sufferings.” (Heb. 5:9) Greek philosophers tell us that God cannot be afflicted; the Bible says that “in all their afflictions, He was afflicted.” (Isaiah 63:9) Greeks and Romans thought that suffering was miserable and degrading, and that if you are suffering, you must not have any glory or power; the Bible says that Jesus “humbled himself by becoming obedient to the point of death, even death on a cross. Therefore — not in spite of his sufferings, but because of them! — God has highly exalted him and bestowed on him the name that is above every name.” (Philippians 2:8) There is no clearer picture of Israel's God than the cross of Jesus Christ. That is where we finally see God fully revealed. Finally, a third mistake would be to think that, yes, Jesus' sufferings were powerful and important, but ours are not. The truth is exactly the opposite. As George MacDonald put it, “The Son of God suffered, not that we might not suffer, but that our sufferings might be like His.” And they are. “For this light momentary affliction is preparing for us an eternal weight of glory...” (2 Corinthians 4:17) We are in the Messiah. His story, Israel's story, is our story. In Him, we are faithful Israelites, true to Deuteronomy 6. In Him, we are the suffering servant of Isaiah's prophecies. In Him, the kingdoms of the world belong to us. In Him, we too are victorious over Satan. Let us pray. Lord Jesus Christ, for our sake you fasted forty days and forty nights: give us grace so to discipline ourselves that our flesh being subdued to the Spirit, we may always obey your will in righteousness and true holiness, to the honour and glory of your name; for you live and reign with the Father and Holy Spirit, one God, now and for ever.  Amen.

Genesis 2-3; Praying the Examen

Pastor Matt Mulder Romans 1:14-17

Send a textFROM THE BEGINNING, SATAN  HAS WANTED TO BE IN CHARGE.Support the showJOIN OUR CATHOLIC EVANGELISM MINISTRY....WWW.FRIENDSOFTHEWORD.ORG

Send a textFROM THE BEGINNING, SATAN  HAS WANTED TO BE IN CHARGE.Support the showJOIN OUR CATHOLIC EVANGELISM MINISTRY....WWW.FRIENDSOFTHEWORD.ORG

Rev. Doug Floyd Lent 1 2026Rev. Doug FloydGenesis 1-3, Romans 5:12-21, Matthew 4:1-11 Today we begin a journey together and hopefully individually at the same time. We are following Christ to the cross. Along the way, we face our sin-scarred lives and our sin-scarred world. There is no hope outside of the grace of God. And His grace is so good, we…

Today's message begins Part 1 of our Lenten series, Ashes to Altars. This week's teaching comes from Gospel of Matthew 4:1–11 (NLT).

This sermon is drawn from Matthew 4:1-11.

Jacob and Aaron discuss the readings for the first Sunday in Lent, which are Genesis 2:15-17 & 3:1-7, Romans 5:12-19, and Matthew 4:1-11.

Today's sermon is for Lent 1 (A) and is titled On Temptation. It was written by the Rev. James Liggett and read by the Rev. Danáe Ashley. Sermons That Work is an offering of the Episcopal Church's Office of Communication. For more free resources, including sermons, Bible studies, bulletin inserts, and more, visit episcopalchurch.org/sermons. We would love it if you'd rate, review, and subscribe to our podcast on your favorite podcasting platform – and while you're at it, share it with a friend!

This podcast explores the story God's Servant Stephen, Acts 6-7.

Matthew 4:1-11 Genesis 2:15-17; 3:1-7 Psalm 32

Welcome to the podcast of Saint Patrick's Anglican Church in Lexington, KY. We meet Sundays at 4:30 p.m. at 200 Colony Blvd., Lexington, KY 40502. This podcast contains sermons and teaching for spiritual formation. Explore our church at www.saintpatrickschurch.org

Jacob and Aaron discuss the readings for the first Sunday in Lent, which are Genesis 2:15-17 & 3:1-7, Romans 5:12-19, and Matthew 4:1-11.

Two pastors thinking out loud about the upcoming Gospel reading. This episode is devoted to the Gospel reading for the First Sunday in Lent, Matthew 4:1–11. ----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. 

Welcome to the podcast of Saint Patrick's Anglican Church in Lexington, KY. We meet Sundays at 4:30 p.m. at 200 Colony Blvd., Lexington, KY 40502. This podcast contains sermons and teaching for spiritual formation. Explore our church at www.saintpatrickschurch.org

Romans 5:12-19 Adam's defeat meant death for me. Christ's victory means life for me. The Foundation Preacher Podcast is provided to you by WELS Congregational Services. The Foundation resources were created to help churches allow the gospel message heard in worship, to echo throughout the week. Listen to multiple pastors discuss sermon topics for the […]

Romans 5:12-19 Adam's defeat meant death for me. Christ's victory means life for me. The Foundation Preacher Podcast is provided to you by WELS Congregational Services. The Foundation resources were created to help churches allow the gospel message heard in worship, to echo throughout the week. Listen to multiple pastors discuss sermon topics for the […]

We catch up on the sermon from Lent 1 and then head into a reflection on Closed Communion.Preacher: Pastor Adam SteinbrennerSubmit sermon questions by emailing podcast@stjohndublin.orgLink to SermonChurch Website: stjohndublin.orgChurch Center: stjohndublin.churchcenter.comThank you to Higher Things Inc. for permission to use their recording of LSB 834 “O God, O Lord of Heaven and Earth”. (leader.higherthings.org)Thank you for listening to the Post-Sermon Podcast.Text Your Questions & Comments Here!

“Not Condemned” | Christ For YouMidweek Lent 1 | John 8If you were edified by this recording, please share it with others, leave a review and a comment on ApplePodcasts, Spotify, or any podcasting platform to help others find the faithful preaching of Holy Scripture. ___________________Subscribe & Share: • Apple Podcasts: Christ For You • Spotify: https://open.spotify.com/show/0q7o8mzLFcEBBVnrYBKYWx?si=UjpbczgJTtWPMG-_MgTSnQ • Website: https://www.zionwg.org/podcastStay Connected: • Email: PastorRojas@ZionWG.org • Website: ZionWG.org

Sunday, March 9th, 2025Deuteronomy 26:1-11Psalm 91:1-2, 9-16Romans 10:8b-13Luke 4:1-13Marisa Aud+First Sunday in Lentwww.allsoulsknoxville.comAll Souls Substack865-214-6682100 W 5th Ave., KnoxvilleSundays @ 10:30amSupport the show

Send us a Text Message and let us know how you like this podcast.Thank you for listening to this worship service from Prince of Peace Lutheran Church in Dublin, Ohio! For more information about Prince of Peace, please visit our website at princeofpeacedublin.org.Connect with us on facebook and instagram.Email us at office@princeofpeacedublin.org.

“Do The Opposite” | Christ For YouLent 1: Invocabit | Matthew 4If you were edified by this sermon, please share it with others, leave a review and a comment on ApplePodcasts, Spotify, or any podcasting platform to help others find the faithful preaching of Holy Scripture. ___________________Subscribe & Share: • Apple Podcasts: Christ For You • Spotify: https://open.spotify.com/show/0q7o8mzLFcEBBVnrYBKYWx?si=UjpbczgJTtWPMG-_MgTSnQ • Website: https://www.zionwg.org/podcastStay Connected: • Email: PastorRojas@ZionWG.org • Website: ZionWG.org

This sermon on the first Sunday of Lent reflects on Jesus' temptation in the wilderness and its significance for our spiritual journey. In the desert we are not alone- Jesus is with us, calling us to something greater.

Today's sermon is for Lent 1 (C) and is titled Trust and See. It was written by the Rev. Bertie Pearson and read by the Rev. Danae Ashley. Sermons That Work is an offering of the Episcopal Church's Office of Communication. For more free resources, including sermons, Bible studies, bulletin inserts, and more, visit episcopalchurch.org/sermons. We would love it if you'd rate, review, and subscribe to our podcast on your favorite podcasting platform – and while you're at it, share it with a friend!

On this episode of Preaching the Text, John Hoyum and Steve Paulson discuss the temptation of Christ in the wilderness according to Luke's narrative. As Luke's story indicates, Jesus exemplifies how the devil misunderstands the distinction of law and gospel, since he thinks he can use the law to tempt Christ to hand over his divinity. Christ counters the devil at each turn with God's word, which is the encouragement that we require when dealing with temptation ourselves – especially during the Lenten season. Show Notes: Support 1517 Podcast Network 1517 Podcasts 1517 on Youtube 1517 Podcast Network on Apple Podcasts 1517 Events Schedule 1517 Academy - Free Theological Education What's New from 1517: Pre-order: Ditching the Checklist by Mark Mattes Broken Bonds: A Novel of the Reformation, Book 1 of 2 by Amy Mantravadi  Bible in One Year with Chad Bird Junk Drawer Jesus By Matt Popovits Take 20% Off Our Lenten Devotionals until March 5th: The Sinner/Saint Lenten Devotional Finding Christ in the Straw: A Forty-Day Devotion on the Epistle of James More from the hosts: John Hoyum Steven Paulson  

On this episode of Preaching the Text, John Hoyum and Steve Paulson discuss the temptation of Christ in the wilderness according to Luke's narrative. As Luke's story indicates, Jesus exemplifies how the devil misunderstands the distinction of law and gospel, since he thinks he can use the law to tempt Christ to hand over his divinity. Christ counters the devil at each turn with God's word, which is the encouragement that we require when dealing with temptation ourselves – especially during the Lenten season. Show Notes: Support 1517 Podcast Network 1517 Podcasts 1517 on Youtube 1517 Podcast Network on Apple Podcasts 1517 Events Schedule 1517 Academy - Free Theological Education What's New from 1517: Pre-order: Ditching the Checklist by Mark Mattes Broken Bonds: A Novel of the Reformation, Book 1 of 2 by Amy Mantravadi  Bible in One Year with Chad Bird Junk Drawer Jesus By Matt Popovits Take 20% Off Our Lenten Devotionals until March 5th: The Sinner/Saint Lenten Devotional Finding Christ in the Straw: A Forty-Day Devotion on the Epistle of James More from the hosts: John Hoyum Steven Paulson  

Jacob and Aaron take a look at the readings for the First Sunday in Lent, which are Deuteronomy 26:1-11, Romans 10:8b-13, and Luke 4:1-13.

Send us a textJoin Fr. Aaron & Marissa Burt for this week's episode, in which they consider the readings for the first Sunday in Lent: Deuteronomy 26:(1-4) 5-11; Psalm 91 or 91:9-16; Romans 10:4-13; Luke 4:1-13.They consider God's command for his people to feast, the Psalmist's trust in the Lord's protection and provision, and Jesus' temptation in the wilderness.Notes:--Dwell App--Prayers of the People for Lent--2019 Book of Common Prayer--Lent: The Season of Repentance and Renewal, by: Fr. Esau McCaulley--Passion Narrative Reader's Theater scripts--Listen to the 2-part Passion Narrative--Audio of Death, Resurrection & the Life to ComeThe Bible Project--Bible Project's classroom on Jesus' temptation in the wilderness--Bible Project's podcast series on mountains3:41 Collect4:16  Deuteronomy 26:(1-4) 5-1117:25 Psalm 91 25:08  Romans 10:4-1337:18   Luke 4:1-13 Our outro music is an original song by our friend Dcn. Jeremiah Webster, a poet and professor whose giftedness is rivaled by his humbleness. You can find his published works, including After So Many Fires, with a quick Google.

This is a recording of the sermon for the First Sunday in Lent from George Stoeckhardt's book Grace Upon Grace: Gospel Sermons for the Church Year, reprinted by Steadfast Press.  ----more---- Read by: Fr. Matt Moss ----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. 

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