Podcasts about LK

Für den Chefredakteur von Publik-Forum, Matthias Drobinski, steht am Hochfest Mariä Himmelfahrt viel mehr Maria als Person im Mittelpunkt - weniger das Dogma der leiblichen Aufnahme Mariens in den Himmel. Mit den Jahren habe er sich der biblischen Frau angenähert: einer jungen, mutigen Mutter, die Ja zu Gottes Plan sagt, Leid aushält und bis unter das Kreuz ihres Sohnes geht. Die leibliche Aufnahme Mariens in den Himmel sei biblisch nicht belegt, könne aber als Hoffnungsbild verstanden werden – als Zeichen dafür, dass Gottes Erlösung den ganzen Menschen umfasst.Das Tagesevangelium von der Begegnung Marias mit Elisabeth gehört für ihn zu den schönsten Texten der Bibel. Im Magnificat klinge die Hoffnung auf eine gerechtere Welt an: Mächtige werden gestürzt, Niedrige erhöht, Hungrige beschenkt. Diese Verheißung sei keine Beschreibung der Gegenwart, sondern eine Vision Gottes für die Zukunft. Gerade die poetische Kraft des Lobgesangs und die innige Begegnung der beiden Frauen machten den Text bis heute lebendig und tröstlich.Aus dem Evangelium nach LukasIn jenen Tagen machte sich Maria auf den Weg und eilte in eine Stadt im Bergland von Judäa. Sie ging in das Haus des Zacharías und begrüßte Elisabet. Und es geschah: Als Elisabet den Gruß Marias hörte, hüpfte das Kind in ihrem Leib. Da wurde Elisabet vom Heiligen Geist erfüllt und rief mit lauter Stimme: Gesegnet bist du unter den Frauen und gesegnet ist die Frucht deines Leibes. Wer bin ich, dass die Mutter meines Herrn zu mir kommt? Denn siehe, in dem Augenblick, als ich deinen Gruß hörte, hüpfte das Kind vor Freude in meinem Leib. Und selig, die geglaubt hat, dass sich erfüllt, was der Herr ihr sagen ließ. Da sagte Maria: Meine Seele preist die Größe des Herrn und mein Geist jubelt über Gott, meinen Retter. Denn auf die Niedrigkeit seiner Magd hat er geschaut. Siehe, von nun an preisen mich selig alle Geschlechter. Denn der Mächtige hat Großes an mir getan und sein Name ist heilig. Er erbarmt sich von Geschlecht zu Geschlecht über alle, die ihn fürchten. Er vollbringt mit seinem Arm machtvolle Taten: Er zerstreut, die im Herzen voll Hochmut sind; er stürzt die Mächtigen vom Thron und erhöht die Niedrigen. Die Hungernden beschenkt er mit seinen Gaben und lässt die Reichen leer ausgehen. Er nimmt sich seines Knechtes Israel an und denkt an sein Erbarmen, das er unsern Vätern verheißen hat, Abraham und seinen Nachkommen auf ewig. Und Maria blieb etwa drei Monate bei ihr; dann kehrte sie nach Hause zurück. (Lk 1,39-56)(© Ständige Kommission für die Herausgabe der gemeinsamen liturgischen Bücher im deutschen Sprachgebiet) 

»On pa je rekel: ›Še bolj blagor tistim, ki Božjo besedo poslušajo in se po njej ravnajo.‹« (Lk 11,28)Na slovesni in zapovedan praznik Marijinega vnebovzetja je pripravil upokojeni mariborski nadškof msgr. dr. Marjan Turnšek.

Lk 1

Journey Through Scripture- Mt 17, Mk 9 & Lk 9

Like, Share, Comment, Subscribe, Follow, Listen ❤️ In Alphabetical order : Animal Trainer - Moon Games Black Coffee, Tortured Soul - I Know What's On Your Mind CamelPhat, Arodes - Cycles Christian Löffler - Beside You DJ E-Clyps, Tasha LaRae DOT (BR), LK, Alley SA, Bárbara Dias - Sorte de Viver Emma Louise - Boy (Spada Remix) Hayze - Believer (Original Mix) Jan Blomqvist - Carry On Keep Shelly In Athens - Benighted Keljet - Choices (Extended Mix) Klama - Forever Leo Lauretti, Blue Harvest - Say Something Monolink, andhim - Powerful Play - andhim Remix Monolink, ARTBAT - Return to Oz - ARTBAT Remix Pomo f.-Harrison Brome - Intoxicated Sam Davies - Northern Lights Sol. - Guard Your Soul Temazkal - Lewe Tim Engelhardt - Beyond Time Victor Flash, Ary Sya - Motion WhoMadeWho, Tripolism - You Belong To No-One - Tripolism

"Born of God's will, not free will" – John 1:12-13 I. Some have received Christ (Eph. 2:1-3; Acts 17:28-29; 1 John 3:1) II. Regeneration (Eph. 2:4-6; Titus 3:5-6; Jn. 3:3, 5-8; 1 Jn. 2:29; 1 Jn. 4:7; 1 Jn. 5:1) III. How Christians are NOT born A. Not born of blood (Gal. 3:16; Lk. 3:7-9; Jn. 8:31-39) B. Not born of the will of the flesh (Rom. 9:10-16; Rom. 3:10-12) C. Not born of the will of man

Michael Landau ist Präsident der Caritas Europa. Samstag, 8. August Folge mir nach! Lk 9, 57–62

The Unchanging Word Bible Broadcast continues in the Gospel of Luke which he wrote to the most excellent Theophilus for both him and us to know the certainty of the words of truth concerning our Lord Jesus Christ.We are in Lk.11: 32 as Dr. Mitchell continues the exposition of this Gospel. In this passage he will speak of the light which enters the eye and shines into the whole body. We are to shine the light of the Lord Jesus through us to others.Next, Jesus confronts the religious leaders and scholars of his day, e.g. the Pharisees and the lawyers in the Scriptures. One thing that stands out in vs.42 is that they were majoring on the minors and minoring on the majors. Their priorities were totally switched to the point of their neglect of the more important Biblical priorities.Here, on the Unchanging Word Bible Broadcast is Dr. Mitchell, Lk. 11:32.

Journey Through Scripture- Mt 14, Mk 6, Lk 9 & John 6

»Ne skrbite za življenje. Z zaskrbljenostjo ne morete podaljšati svojega življenja. Pomislite na lilije, kako rastejo. Ne delajo in ne predejo in vendar so oblečene lepše kot kralji. Iščite njegovo kraljestvo in vse vam bo navrženo.« (prim. Lk 12,22-31) Vsi iščemo zadovoljstvo, srečo in varnost ...

Journey Through Scripture- Mt 9-11, Mk 6, John 5 & Lk 9

Journey Through Scripture- Mt 8-9, Mk 4-5, Lk 8

Scripture Reading: Luke 1:67-80 Much like Mary's song of praise, upon hearing about the child she would bear, so Zechariah has a song of praise after his son is born.  We might expect that Zechariah's expressions would center on his beloved son.  He does mention the boy (Lk 1:76), but the focus of this blessed exaltation of praise is on the Lord God and the One whom He will send. The word 'salvation' is mentioned three times in this declaration (Lk 1:69,71,77).  The song may be divided into two sections.  First, Luke 1:68-75 refers to a future national 'salvation' in which Israel will be 'saved' from her enemies (1:71,74).  The prophesied Messiah would be a King who would restore the nation of Israel. Second, Luke 1:76-79 refers to a spiritual 'salvation' in which people of faith would experience forgiveness of sins (Lk 1:77) and be rescued from the darkness (Lk 1:79). It is significant that Zechariah mentions the resultant purpose for God's salvation, namely that His people might "serve him without fear in holiness and righteousness" (Lk 1:74,75).  God's salvation is not an 'end'.  It is a 'means' to an 'end' ... which is the everlasting glory of the grace of God in Christ.  God saved us to serve Him, which was His plan from the beginning (Eph 2:10).

Stoning Stephen? Jesus: King and high priest; What the Pharisees had wrong about Moses; "Leaven"; "Circumcision" ritual; Witchcraft; Unmooring metaphor from meaning; Tree of Life; Justin's apology explaining how the kingdom works; Pliny the younger; Scillitan martyrs trials; Conflict between Christianity and the "world"; Christ's government; "word": rhema vs logos; Genius of Jesus; Yeast?; Christian checklist; Mystery (Secret) Babylon; Idolatry; Terah; Melchizedek (Righteous king); Old testament long lifespans; Blessing of Abraham; Human resources; Is Jesus Christ your king?; Do you eat at the table of another?; Benefits; Benefactors; "Temples"; Swearing by the genius of Caesar; "Son of God"?; "Religion"; Government dole; Reward of unrighteousness; Freewill offerings; Charity; "Corban"; vs forced offerings; Deception; Cursing leaders; Doing what Christ said to do; Prov 1:14 One purse; Ownership of YOU; NY Muslims and Communists?; Prov 23:1; Imaginary wisdom; Humility; Christ's coming upon a cloud - to Caiaphas; Ananias?; Privy council?; Appetite for benefits; Seek His kingdom and righteousness - First; Following Christ's commands; Reasons God won't hear you; Repentance; "We the People"; Your salvation?; The "name" of Jesus; New testament prophecy; Ez 11:3; "Israel?"; Civil law; Micah 3:3; Flesh eating?; Following the money; Children of Israel; Sitting in faith; Bless/pray for leaders; Ex 22:28; "gods"; Violating God's law; Commissioner of care; The way back; Becoming Israel; Caring via faith, hope and charity; Loving neighbor as self; Lev 19:14; Stumbling block; Biting one another; Letting God open your eyes; Choosing good and righteousness; Mt 5:44 loving your enemies; Lk 6:28; Rom 12:14; 1 Cor 4:12; James 3:10; 1 Pe 3:9; Judging?; Usurping God; Jude 1:11 going after the way of Cain, Balaam, Core; Lk 16:9; "mammon"; Trusting Caesar; or Trusting Christ; Holy Spirit guidance; Mt 5:19; Not Okay to eat at table of rulers; Leaven = oppression; 2 Cor 6:14; Saving others; 1 Cor 6:9; No forcing; Avoid covetous practices.

Journey Through Scripture- Mt 12-13, Mk 3-4, Lk 8 & 13

Journey Through Scripture Mt 8, 11, Lk 7, Jn 4

Schwester Anne Kurz erzählt in dieser Folge vom "Blick in die Bibel", wie sie zwischen Münster und Hildesheim pendelt und dabei mit Verspätungen, Umstiegen und manchmal auch schwierigen Situationen im Zug zu tun hat. Im Bistum Hildesheim arbeitet sie als Referentin für Liturgie und Schöpfungsverantwortung. Im Rahmen dieser Tätigkeit begleitet sie etwa Ehrenamtliche, die Wort-Gottes-Feiern gestalten. Danach geht es um das Evangelium von Marta und Maria: Marta arbeitet, Maria hört Jesus zu. Schwester Anne deutet die Geschichte nicht als Gegensatz, sondern als Einladung, den eigenen Platz zu finden. Das Ziel muss immer eine größere Gemeinschaft mit Jesus sein, findet sie. Wichtig sei zudem, sich immer wieder zu fragen: Was ist jetzt wirklich wesentlich? Eine Podcastfolge über Alltag, Glauben und die Kunst, zwischen Tun und Hören eine Balance zu finden.Aus dem Lukasevangelium:In jener Zeit kam Jesus in ein Dorf. Eine Frau namens Marta nahm ihn gastlich auf. Sie hatte eine Schwester, die Maria hieß. Maria setzte sich dem Herrn zu Füßen und hörte seinen Worten zu. Marta aber war ganz davon in Anspruch genommen zu dienen. Sie kam zu ihm und sagte: Herr, kümmert es dich nicht, dass meine Schwester die Arbeit mir allein überlässt? Sag ihr doch, sie soll mir helfen! Der Herr antwortete: Marta, Marta, du machst dir viele Sorgen und Mühen. Aber nur eines ist notwendig. Maria hat den guten Teil gewählt, der wird ihr nicht genommen werden. (Lk 10,38-42)(© Ständige Kommission für die Herausgabe der gemeinsamen liturgischen Bücher im deutschen Sprachgebiet)

Journey Through Scripture Mt 6, Lk 6, 11-12

Ze země postižené zemětřesením se vrátili členové Hasičského záchranného sboru LK kynolog Václav Vančura s fenkou Origami a statik Jiří Kovalský.

Ze země postižené zemětřesením se vrátili členové Hasičského záchranného sboru LK kynolog Václav Vančura s fenkou Origami a statik Jiří Kovalský.Všechny díly podcastu Host Dopoledne pod Ještědem můžete pohodlně poslouchat v mobilní aplikaci mujRozhlas pro Android a iOS nebo na webu mujRozhlas.cz.

Journey Through Scripture- Mt 5, Lk 6 & Mk 3

Scripture Reading: Luke 1:46-55 Mary's exultation in God in this wonderful poem is both passionate and insightful. And we have the same God. Even though for her to bear the Messiah is a unique event, it is possible for us to know the same awe and joy that she experienced. For us to feel what Mary felt we must see with the eyes of our soul, what she saw, and we must deeply know the God that she knew. It is significant that Mary's song does not focus on herself The Center of these statements is the person of God, namely what He is like and what He has done. In the birth of Christ Mary sees God's power and holiness (Lk 1:49), mercy (Lk 1:50), and faithfulness (LK 1:54,55). These are some of God's perfections. But Mary also revels in God's actions. In her being chosen to be the mother of the Messiah, she sees an illustration of God exalting Himself by confounding the wisdom and pride of men. To lift Himself up as supreme above the folly of human hearts, God often does things in such a way as to make it unmistakable that it is His hand. ". . . he has scattered the proud in the thoughts of their hearts; he has brought down the mighty from their thrones . . . and the rich he has sent away empty" (Lk 1:51,52,53). By sending His Son to be born as a baby … to a poor, unknown woman … in a small, obscure village … in a manger … God exalts Himself and shatters human pride. The gospel is seen here in summary form. "God opposes the proud but gives grace to the humble" (Jam 4:6). "Blessed are the poor in spirit, for theirs is the kingdom of heaven" (Mt 5:3). Only the broken receive Christ and live … the rest are scattered and brought down.

Či chceš pochopiť, prázdny človeče, že viera bez skutkov je neužitočná? (Jk 2,20) Lebo tak myslíme, že človek ospravedlnený býva vierou bez skutkov zákona. (R 3,28) Keď tieto dva biblické verše vytrhneme z kontextu, tak sa môže zdať, že si odporujú. Keď ale čítame Pavlov a Jakubov list vo svetle celého svedectva Biblie, tak vidíme, že u Jakuba nie sú témou skutky, ale viera. Podobne ako u Pavla. Pavol sa pozerá na základ viery a Jakub na jej dôsledky. Obidvaja hovoria veľa o viere a skutkoch a dávajú nám dvojakú perspektívu na ospravedlnenie z viery. Túto dvojakú perspektívu nachádzame zreteľne všade aj u Pavla, keď pozorne čítame. Pozrime sa teda na tieto dve veci, ktoré sú životne dôležité pre život viery. Dve veci, ktoré nie je možné oddeliť: viera a skutky. Viera je základom spasenia – na to sa zameriava Pavol. Skutky sú ovocím viery – na to sa zameriava Jakub. Keby sme chceli oddeliť tieto dve veci od seba, bolo by to akoby sme sa hádali, či ide vlak po ľavej koľajnici, alebo po pravej. Keď je niekde položená len jedna koľajnica, vieme s istotou povedať, že vlak nepríde. Vlak závisí na tom, že sú koľajnice dve a idú paralelne vedľa seba. Keď Pavol v Liste Rímskym hovorí, že skutky nespasia človeka, myslí tým na skutky ako na cestu spásy. Skutky zákona. Keď Jakub hovorí o tom, že skutky sú dôležité, rozpráva o skutkoch ako o ovocí viery, nie ako o skutkoch zákona. Ale povie niekto: „Ty máš vieru a ja mám skutky! Ukáž mi svoju vieru bez skutkov! Ja ti zo svojich skutkov ukážem vieru.“ ( Jak 2,18) Pre Jakuba je evanjelium dôležité! Tu však rozpráva o ovocí viery. Keď niekto hovorí, že Jakub odporuje Pavlovmu učeniu o ospravedlnení z viery, tak nepochopil ani Jakuba, ani Pavla. Témou Jakuba je kresťanská etika, nie doktríny. Vedie nás k praktickým dôsledkom viery. Robí tak na základe viery. Viera je hlavnou témou aj u Jakuba. Náš pohľad zameriava na ovocie, ktoré prináša viera, ak je živá a nie len vedomosť o Bohu. Rozpráva o dobrých skutkoch, ktoré viera produkuje. Ježiš hovorí: „Každý strom zaiste poznať po ovocí…“ (Lk 6,44) Niektorí teológovia nemajú radi Jakubov list a hovoria, že je veľmi ovplyvnený jeho židovskými koreňmi. Určite je to pravda, to nie je nič negatívne. Ale takto hovoria tí, ktorí zabúdajú na naše duchovné korene. Ježiš hovorí: „Vy vzývate, čo nepoznáte; my vzývame, čo poznáme; lebo spasenie je zo Židov…“ ( J 4,22) Jakub nezvestuje židovstvo! Nepopiera ale ani duchovné korene, ktoré má, ktoré máme aj my, čo veríme v Ježiša Biblie. Jakub nám vysvetľuje, že viera v Boha a život s Bohom, je niečo viac ako teória. Pánov opätovný príchod je inšpiráciou k listu. Vyzýva nás, aby sme boli trpezliví, kým čakáme na veľký Pánov deň. Jakubov list je dôležitý pre všetkých Ježišových nasledovníkov, vo všetkých kultúrach a časoch. Zvlášť v posledných časoch, kedy mnohí považujú za pravdu, že Ježiš je Spasiteľom sveta, ale Jeho slová vo svojom živote nepraktizujú. Či chceš pochopiť, prázdny človeče, že viera bez skutkov je neužitočná? (Jak 2,20) Reformátor Luther povedal: „Mŕtva viera je taká viera, ktorá si bez skutočného obrátenia a polepšenia prisvojuje potešenie Božích zasľúbení milosti.“ Ježiš hovorí: „Vy ste moji priatelia, ak konáte, čo vám prikazujem.“ (J 15,14) Je zjavné, že Ježiš mieni, že viera prináša konkrétne dôsledky do nášho života. Nie je to otázka toho, či sme aktívni, alebo nie. Je to o tom, čo nás poháňa ku konaniu. Aký zdroj leží v pozadí nášho života? Viac ide o to, čo nás poháňa, než o výsledok a do toho Božie slovo hovorí jasne. Buďte však činiteľmi slova, a nielen poslucháčmi, ktorí oklamávajú sami seba. ( Jak 1,22) Curt Westman

Series: Offshoot of Leviticus; "Leprosy"; Coming out of the bondage of Egypt; Idolatry = Covetousness; Terah's idolatry?; Deut 17; Two witnesses; Updating ideas; Scillitan Martyrs; Tax evasion?; Teaching The Way; What it means to be Christian; Paul's persecution; "Corban"; Esau and Jacob; Jacob's tents; Human Resources; "Abimelech" vs "Melchizedek"; Hating leaders?; Pharisees unlike Moses; Christians unlike Christ; Economic collapse?; Cloward and Piven strategy; Value of money; Inflation; Commodity money; Reserve funds; Fleshpots, cauldrons; Exercising authority over others; Mt 20:25; Mark 10:42; Lk 22:25; "Benefactors"; Oppression; Public money; John Adams quote on Constitution morality; Covetousness = Idolatry; Col 3:5; Children of disobedience; Christ's morality; Eph 5:5; 1 Cor 5:10; Ear ticklers; Welfare snares and traps; Becoming merchandise; Public Religion; Greatest destroyers of liberty; Moving the standards of Christ; "Logos" right reason of Christ; Do YOU love the light, truth?; Taking care of the needy; False Christians; Corban of the Pharisees; Just weights and measures; Christ's "commands"; Justin the Martyr; Tax evasion vs avoidance; Outlawing private religion; Christ as king in Judea; Charity alone; Joining the Living Network; Repentance; "Kosmos"; Jn 18:36; Translators are traitors; "world"; Kosmos, from komizo; Having a place to flee to; Holy Spirit's guidance; Jurisdiction; Legal mind of Christ; Who are you following?; Pilate's decree on the cross; Jn 9:39; Jn 3:3; True followers of Christ?; Understanding with the light of Christ; Humility; "Born Again"; Jn 3:17 - MIGHT; Character of Jesus; Loving darkness; "Poneros"; Jesus' plan; Burning furnace?; "semites"?; Walk in the faith of Abraham, Moses and Christ.

A meditation preached by Fr. Eric Nicolai at Chipnee Camp in Port Burwell, Ontario, on July 21, 2026.We reflect on the famous story of the young rich man who approaches Jesus to ask him something.(Mt 19:16–22; Mk 10:17–22; Lk 18:18–23) It's a key text, one of the most memorable encounters that Jesus had. It is full of youthful horizons, yet mystery and a bitter dissolution too.What does it mean to live a full life?Music: pulsebox-piano-music-cinematic-552722Audiio_MULVEY_Awakening_Awakening_InstrumentalThumbnail: Crucifixion from France, 12th century, St. Louis Art Museum.

Journey Through Scripture- John 1, Mt 1-2, Lk 1-2

Purpose of Leviticus; Melchizedek's difference; "Call no man father"; Benefactors; Mt 20:25, Mk 10:42, Lk 22:25; Exercising authority; Plutarch; Understanding Christ; "Tithing"; Lady Godiva?; Providing for the needy; Why you owe Caesar; Welfare snares; Scillitan Martyrs; Freeing the people; "Corban"; Gal 5:1; Pure Religion; "Born again?"; Are Christians free?; "ekklesia"; Gathering in Tens, Hundreds and Thousands; Gregory history stories; Lawyers and politicians; Bondage of Egypt; Understanding law; Fulfilling duties; First: Seek the kingdom and His righteousness; Learning from other peoples' mistakes; Communication with Holy Spirit; Clear evidence; Deciding fact and law; Ownership; Transfer of your rights; Delegating your responsibilities; Legal title; Who owns it?; Following Christ; What the bible actually says; Compelled welfare vs charity; Forcing your neighbor; "Hell is a collective"; Learning out of love; "Fear Not"; Jer 13:18; Rom 8:38; Principalities; Eph 3:10; "Powers"; Liberty, right to choose; Endowed rights; Eph 6:12; Encouraging righteousness; Giving consent; "exousia"; Gen 1:26 Dominion; Ps 8:4; "Not to be that way with you"; No respecter of persons; Church funding; Economics; Your salvation; Capitalism; Christian conflict; Genius of government?; Imperium; Repentance; Patriarchy; Allegiance; Roe vs Wade; Civil law; Theology of Christ; Lk 22:29; Outlawing private religion; "Kosmos"; Outlawing legal Christian activity; Government of Christians; "Essenes"; Are you putting the pieces together?; Join the Living Network.

JUL. 8, 2026Pursue God's purpose for your life!'''For I know the plans I have for you,' declares the Lord, 'plans to prosper you... plans to give you hope and a future.'"' Jer 29:11 NIVNothing is more gratifying than knowing one's purpose-even when opposition seems unbearable and other distractions threaten to overshadow it. Often when people say they don't have a passion for anything, they mean they don't have faith to believe they could actually do what they really desire in their hearts. Jesus refused to let anyone pull Him away from His purpose. "Someone in the crowd said to him, 'Teacher, tell my brother to divide the inheritance with me! Jesus replied, 'Man, who appointed me a judge or an arbiter between you?'" (Lk 12:13-14 NIV). In essence, Jesus was saying, "I'm not about to get distracted by conducting an arbitration hearing between you two. That's not part of My purpose for being here on earth." Even up to the day that Jesus gave His life on the cross, there were many sick people needing healing and a myriad of other impossible situations that needed His attention. He knew that through the power of His death and resurrection, all could be addressed. So, despite unresolved problems, He confidently gave His heavenly Father this report on His ministry: "I brought glory to you here on earth by completing the work you gave me to do" (Jn 17:4 NLT). Jesus refused to let His disciples, Satan, well-meaning family members, needy people, or anyone else distract Him from His purpose. And you must learn to do that too. This raises the question: Can you state your God-given purpose in a single sentence? Are you pursuing it?Pursue God's purpose for your life "Completing the work you gave me to do"Share This DevotionalSend us Fan MailSupport the showChanging Lives | Building Strong Family | Impacting Our Community For Jesus Christ!

In this passage, Jesus speaks of true relationships. The difference is between the earthly and heavenly, between the temporal and the eternal, as Dr. Mitchell brings out. Luke, next, gives us the picture of Jesus having authority as the Son of Man. He will show His power over creation and the revelation of our Savior's person as the Son of God. In the present world of technocracy, Jesus still has authority over man and nature. He demonstrates His power over the storms of life. Are you and I in the midst of a storm today? Jesus is with us and He knows where we are and what we are going through.So we have to ask, Where is our faith? We are reminded that God is faithful, no matter what.Here is Dr. Mitchell, Lk. 8:19-31 on the Unchanging Word Bible Broadcast.

LESSON TWO: THE GOSPEL IS GLORIOUS BECAUSE OF ITS MESSAGE INTRO: Last week we saw the Gospel is glorious because of its definition: Glorious = "DOXA" = Glory. Gospel = "evangelion" = good news. Today we will see the Gospel is glorious because of the profound message it conveys. 1. The Gospel is the message of love. 1 John 4:8 = God's attribute • The message of the Father's love. John 17:23 - The Father loves us as He loves Jesus. = "Profound" - The Father loves the world. John 3:16; Rom. 5:8 = Profound - The Father loved us first, 1 John 4:10, 19 = Profound • The message of Jesus' love. - The gospel is about Jesus' love for His Farther. John 14:31 - The gospel is about Jesus' love for souls. Luke 19:10; Jh 10:11 - The gospel is about Jesus' greatest love. John 15:13; Lk 23:34 • The message of love is our motivation for sharing the gospel. 2 Cor.5:14; 1 Cor. 9:22-23; John 13:34 2. The Gospel is the message of sacrifice. 1 Cor. 6:20 = A great price! • The price was the death of Jesus. 1 Cor. 15:3; Phil. 2:8 • The price was the precious blood of Jesus. 1 Peter 1:18-19 • The price was the suffering of Jesus. 1 Pet. 1:21,24; Ps 22:1,14 3. The Gospel is the message of reconciliation. 2 Cor. 5:18-19 • We were in the wrong = enemies of God. Col. 1:21 • God restored us to Himself. 2 Cor. 5:18 • God did this by the incarnation. 2 Cor. 5:19a = JESUS Ref. Col. 2:9 Conc. We have been given the responsibility to preach the gospel. 2 Cor. 5:19b

Romans 6 held up the great victory we have over sin through our union with Christ. Because we have been crucified with Christ, we have been set free from sin (6:6–7). Now, Romans 7:14–25 deals with the reality of remaining sin. While believers are already justified in Christ, we are not yet fully delivered from indwelling sin. Three times in these verses, Paul speaks of sin still dwelling in us even after our conversion. In other words, there is still a war in us between the law of God and the law of sin (7:25). The decisive victory has been won, but we are still called to fight! In this message, we will discuss the good that comes from the believer's ongoing war with indwelling sin.Take-Home Message: Sin no longer rules over me, but sin still dwells within me.Two Truths for Believers: I am already justified in Christ.I am not yet fully delivered from indwelling sin.Two extremes to Avoid:Perfectionism: The idea that I can be made perfectly holy and completely free from sin in this life.Defeatism: The idea that I cannot make progress in the Christian life.The Believer's War with Indwelling Sin:My war with indwelling sin teaches me to delight in God's Law (21-23).My war with indwelling sin prepares me for final deliverance through Christ (24-25).My war with indwelling sin equips me to turn and strengthen others (Lk. 22:31-32)

Scripture Reading: Luke 1:34-38 One of the foundational things to be said about Jesus is that He was/is the Son of God.  The angel declared this wonder to Mary.  "And the angel answered her, 'The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore the child to be born will be called holy - the Son of God'" (Lk 1:35).   Simon Peter declared this wonder when Jesus asked what the disciples thought about His identity.  "Simon Peter replied, 'You are the Christ, the Son of the living God'" (Mt 16:16). The ramifications of this glorious reality are massive and profound.  One conclusion to be drawn from the fact that Jesus is the Son of God is that Jesus is deity.  He is not only the Son of God … He is God the Son.  This truth is denied by most people who affirm that Jesus was a historical figure.  A second conclusion to be drawn from Jesus being the Son of God is the relationship of infinite love between the Father and the Son.  At Jesus' baptism (Mt 3:17) and on the mount of transfiguration (Mt 17:5) God's voice from heaven declared "This is my beloved Son, with whom I am well pleased." To be united with the Son of God, as all Christians are, means that we become children of God, by adoption, and have the unimaginable privilege of addressing God as 'Father' (Eph 1:5; Rom 8:15; Gal 4:4-6). 

We use to play cowboys and indians as children, but Jesus speaks of weddings and funerals which the children in the market place used for playing games. Jesus likens the leaders of Israel to these children. They were not satisfied by either John the Baptist or Jesus as evidenced by their rejection of both John and Jesus. Dr. Mitchell makes note of this fact that unbelief in never satisfied, no matter what or how much evidence is put forth.Where are you with regard to faith in the truth or unbelief of the facts? He loves you my friend! And He is as near as your prayer to Him.Believe in the Lord Jesus Christ who in fact has been raised from the dead and is alive right now today and you will be saved! Here is Dr. Mitchell, on the Unchanging Word Bible Broadcast, Lk.7:31.

Warnung vor den Schriftgelehrten und Pharisäern – Teil 8 (Lk 20,45-47)

Luke 6:32-42 will be the focus of our study in this lesson, with Dr. John G. Mitchell.He continues looking at our attitude toward others found in verses 27-38. These verses show the contrast between divine and human relationships. In verse 35, we see that God is kind to the ungrateful and the evil. God's kindness is without partiality. And in thisOur Father shows His mercy. Do you and I show this attitude to others as well?With respect to judging others, Dr. Mitchell says we should temper judgment with mercy. As James 2:12-13 says, concerning the law of liberty, “For judgment is without mercy to the one who has shown no mercy. Mercy triumphs over judgment.”With both kindness, mercy, grace and truth, here is Dr. Mitchell on the Unchanging Word Bible Broadcast, Lk. 6:32.

In Luke 6:20-31 Our Savior speaks both 4 blessings and 4 woes.This message is the ethical teaching our Lord to His disciples. It is applicable to us today as well. First, Dr. Mitchell takes us through the 4 blessings which were aimed at His disciples. He then take up the 4 woes which were aimed at His enemies.Each of the blessings and the woes address the same topics. The blessings are then reversed in the woes. It is noted, that the fathers of these enemies did the same things to God's prophets as they are doing to Jesus' disciples.Our Lord also gives us the believer's motive, expectation and response to one's enemies found in verse 31 in the golden rule.With the blessing of hearing the Word of God, here is Dr. Mitchell on the Unchanging Word Bible Broadcast, Lk 6:20.

Treaty Talk | 386 | Minor Magic | Donie Ryan & Tony Considine on LK v Clare. Donie Ryan and Tony Considine mull over much of hurling's talking points - with focus on Limerick v Clare, this Sunday. #SportLK

The study of the Gospel of Luke on the Unchanging Word Bible continues in Luke 6:12. Beginning with verse 12, we read of Jesus going out to a mountain to pray. Here Jesus prayed all night.As the next portion of Scripture reveals, He did this because He was going to choose 12 men from among His many disciples. Having chosen these 12, He called them apostles.Dr. Mitchell discusses the meaning of the word apostle and makes mention of the fact that 11 of the apostles were from Galilee in the north and only one, Judas, was from Judea in the south.Then, verse 17, Jesus begins giving instructions to His apostles, and other disciples and a multitude from other regions on the coast.Listening to the Words of Jesus, here is Dr. Mitchell, on the Unchanging Word Bible Broadcast, Lk.6:12.

Für Theologieprofessor Thomas Söding ist Maria weit mehr als eine Identifikationsfigur katholischer Frömmigkeit. Entscheidend sei das biblische Bild der Frau aus Nazareth: die Mutter Jesu, die Gottes Ruf in Freiheit annimmt und so den Weg für die Menschwerdung ebnet. Maria stehe nicht für Unterordnung, sondern für eine Freiheit, die aus dem "Ja" zu Gott und den Menschen erwachse. Moderne Begriffe wie Emanzipation ließen sich zwar nicht einfach auf das Neue Testament übertragen, dennoch könne Maria Frauen bis heute inspirieren.Zugleich warnt Söding vor überbordender Marienverehrung und kitschigen Verklärungen. Maßstab müsse immer die Heilige Schrift bleiben. Im Evangelium von der Begegnung Marias mit Elisabeth erkennt er eine zentrale Botschaft: Maria macht sich auf den Weg zu den Menschen – ein Vorausbild des Wirkens Jesu. Ihr Lobgesang, das Magnificat, eröffne eine Hoffnungsperspektive, in der Gott die Mächtigen entmachtet und die Niedrigen erhöht. Diese Verheißung sei Auftrag und Ermutigung für Christinnen und Christen bis heute.Aus dem Lukasevangelium:In jenen Tagen machte sich Maria auf den Weg und eilte in eine Stadt im Bergland von Judäa. Sie ging in das Haus des Zacharías und begrüßte Elisabet. Und es geschah: Als Elisabet den Gruß Marias hörte, hüpfte das Kind in ihrem Leib. Da wurde Elisabet vom Heiligen Geist erfüllt und rief mit lauter Stimme: Gesegnet bist du unter den Frauen und gesegnet ist die Frucht deines Leibes. Wer bin ich, dass die Mutter meines Herrn zu mir kommt? Denn siehe, in dem Augenblick, als ich deinen Gruß hörte, hüpfte das Kind vor Freude in meinem Leib. Und selig, die geglaubt hat, dass sich erfüllt, was der Herr ihr sagen ließ.Da sagte Maria: Meine Seele preist die Größe des Herrn und mein Geist jubelt über Gott, meinen Retter. Denn auf die Niedrigkeit seiner Magd hat er geschaut. Siehe, von nun an preisen mich selig alle Geschlechter. Denn der Mächtige hat Großes an mir getan und sein Name ist heilig. Er erbarmt sich von Geschlecht zu Geschlecht über alle, die ihn fürchten. Er vollbringt mit seinem Arm machtvolle Taten: Er zerstreut, die im Herzen voll Hochmut sind; er stürzt die Mächtigen vom Thron und erhöht die Niedrigen. Die Hungernden beschenkt er mit seinen Gaben und lässt die Reichen leer ausgehen. Er nimmt sich seines Knechtes Israel an und denkt an sein Erbarmen, das er unsern Vätern verheißen hat, Abraham und seinen Nachkommen auf ewig.Und Maria blieb etwa drei Monate bei ihr; dann kehrte sie nach Hause zurück. (Lk 1,39-56)(© Ständige Kommission für die Herausgabe der gemeinsamen liturgischen Bücher im deutschen Sprachgebiet)

Msgr. Roger J. Landry Acton University, Grand Rapids Convention Center Solemnity of the Nativity of St. John the Baptist June 24, 2026 Is 49:1-6, Ps 139, Acts 13:22-26, Lk 1:57-66.80   To listen to an audio recording of today's Mass please click below:  https://traffic.libsyn.com/secure/catholicpreaching/6.24.26_Homily_1.mp3   The following text guided today's homily:  Why's John's Birthday so […] The post Rejoicing at the Birth of St. John the Baptist, Solemnity of the Birth of St. John the Baptist, June 24, 2026 appeared first on Catholic Preaching.

At that time: All the tax collectors and the sinners drew near to Jesus to hear Him. And the Pharisees and scribes complained, saying, “This Man receives sinners and eats with them.” ( Lk 15:1–2 ) If you ask a Christian, “What is the mission of the church?”, he will probably answer with something to…

JUN. 16, 2026Understanding the kingdom of God."The kingdom of God is within you." Lk 17:21 NKJVIn one sense, the kingdom of God is future, eternal, and heavenly. When Christ returns to set up His kingdom on earth, the prophecy will be fulfilled: "The kingdoms of this world have become the kingdoms of our Lord and of His Christ, and He shall reign forever and ever!" (Rev 11:15 NKJV). What a glorious day that will be for all of God's redeemed children. But until then, Jesus said, "The kingdom of God is within you." That means as a born-again believer living in this world, you're called to demonstrate what it means to live under the rule of the King of kings and Lord of lords. Winston Churchill famously quipped: "Democracy is the worst form of government, except for all those other forms that have been tried." All human governments are flawed and ultimately destined to fail because they are made up of flawed human beings. So as citizens of the kingdom of God, we are called to be "light" that illuminates darkness and dispels ignorance, and "salt" that flavors, cleanses, heals, and enriches the lives of those we come in contact with (see Mt 5:13-14). We are called to practice the principles of God's kingdom in the marketplace of life.Whether you work in education, transportation, medicine, politics, agriculture, IT, sales, manufacturing, etc., you are called to demonstrate the benefits of living under the rule of Christ and by the guidance of His indwelling Holy Spirit. "The kingdoms of this world have become the kingdoms of our Lord." When Christ returns, that promise will be totally fulfilled. Until then, Jesus said, "Occupy till I come" (Lk 19:13 KJV).Understanding the kingdom of God "Occupy till I come."Share This DevotionalSend us Fan MailSupport the showChanging Lives | Building Strong Family | Impacting Our Community For Jesus Christ!

21.06.2026 10:00: Andreas Schäfer - "Wo ist euer Glaube?" (Lk. 8, 22-25) - Gottesdienst

Scripture Reading: Luke 1:1-4 The Holy Spirit has chosen to give us four accounts of the life of Christ, and not just one account.  Like four men standing around a great mountain, each writing what he sees, the gospel writers each wrote from a different viewpoint what he 'saw' when he looked at Christ. Matthew and John were apostles and so they were eyewitnesses of Christ's life.  Mark seems to have seen Christ as well, though he was not an apostle.  Luke, however, places himself outside of the group of eyewitnesses  (Lk 1:2). Luke, whom Paul calls "the beloved physician" (Col 4:14) was a companion of Paul, seeming to join him on his second missionary journey (Acts 16:9,10 ... "we sought to go").  Luke continued, in some fashion, with Paul until the end of Paul's life (2 Tim 4:11). In the first paragraph of Luke's gospel, he gives us a general purpose for his writing ... namely, to confirm the faith of a certain Theophilus.  This gospel certainly strengthens the faith of all who take to heart what is written about Christ.  Luke's gospel comes the closest to 'biography' than the other three gospels.  He seems to be writing gospel for the Gentile public, displaying Jesus as the Savior of the world.

Msgr. Roger J. Landry National Blue Army Shrine, Ashbury, NJ 109th Anniversary Celebration of the Second Apparition of Our Lady of Fatima Memorial of the Immaculate Heart of Mary June 13, 2026 Jud 13:17-20.15:9, Lk 1:46-55, Lk 2:41-51   To watch a video of the talk, please click below:     To listen to an […] The post Consecration Ourselves to Mary’s Heart and Jesus’, Immaculate Heart of Mary, June 13, 2026 appeared first on Catholic Preaching.

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

Thursday, 4 June 2026   So the last will be first, and the first last. For many are called, but few chosen.” Matthew 20:16   “Thus, they will be the last, first, and the first, last. Many, then, they are called; few, also, selected.” (CG)   In the previous verse, Jesus finished His parable concerning the workers in the vineyard. His words now sum up the overall thought. They are words that go back to Matthew 19:30, and which closed out that chapter. He says, “Thus, they will be the last, first, and the first, last.”   In Matthew 19:30, it said, “Many, also, they will be: first, last, and last, first.” We can see that Jesus specifically built this parable around that thought to explain what prompted that statement in the first place. That was based on Peter's words. There, it said, “Then answering, Peter, he said to Him, ‘You behold! We, we left all, and we followed You! What hence it will be to us?'”   Only by following the progression of the narrative can the explanation for the parable be properly understood. Various views have been proposed as to Jesus' intent. Some find the laborers to indicate the beginning of the gospel, meaning the selection of Jesus' disciples at the outset of His ministry. That is then followed by those who labor throughout the church age. Those coming at the end of the age would be those who were hired at the eleventh hour.   Others also see it as the church age, but the pay is rewards for the followers, suggesting a connection to 1 Corinthians 3 and 2 Corinthians 5, meaning the judgment seat of Christ. These and other views don't look back to what precipitated Peter's question to Jesus.   Jesus counseled the rich young ruler who was trying to earn his way to perpetual life. He left sad because he realized he could not do so through law observance. That is when Jesus brought in the difficulty of entering the kingdom with the example of the camel going through the eye of a needle. The apostles were floored, asking who could be saved.   Jesus told them that with man, it is impossible, but with God, all things are possible. This is what brought about Peter's question to Jesus. As such, the vineyard is what is spoken of throughout the Old Testament and into the New. It is highlighted in Isaiah and summed up in Jesus' words of Matthew 21:40, 41 –   “Therefore, when the owner of the vineyard comes, what will he do to those vinedressers? 41 They said to Him, ‘He will destroy those wicked men miserably, and lease his vineyard to other vinedressers who will render to him the fruits in their seasons.'”   The vineyard is the economy where God is dealing with man in order to bring about a result. Israel was chosen to bring about that result, but they failed to understand that, despite the law, it was not law observance that would bring them restoration with God. This is what Jesus demonstrated in His words with the young ruler.   The laborers who were hired early were those in this vineyard who labored for God, be it Moses, Isaiah, Amos, etc. John the Baptist was the last of these. They were promised a certain wage and went into the field. At the time of Jesus, laborers were called to go into the field, starting with the disciples. As noted in the Matthew 20:8 commentary –   “Those who came last are to be paid first. It seems contradictory to the way one would normally think, but it is a demonstration to all concerning grace. Grace is getting what one does not deserve. The housemaster wants all of the laborers to see that he will treat the last with care and respect, despite their being late into the field.”   The pay is not the issue. It is the grace of what is received that is being conveyed. Those who worked in the field during the heat of the day were those who labored under the law. Their wages were set based on their state under the law. At the end of the day, the laborers who came last were given grace in what they received.   Israel could say, “We labored for all that time under the law, and yet, you are giving those who came later what we had to work for.” That thought is well expressed in Jesus' words about John –   “Assuredly, I say to you, among those born of women there has not risen one greater than John the Baptist; but he who is least in the kingdom of heaven is greater than he.” Matthew 11:11   Jesus, using a harvest of grain instead of labor in the vineyard, essentially explains the parable in John 4 –   “Do you not say, ‘There are still four months and then comes the harvest'? Behold, I say to you, lift up your eyes and look at the fields, for they are already white for harvest! 36 And he who reaps receives wages, and gathers fruit for eternal life, that both he who sows and he who reaps may rejoice together. 37 For in this the saying is true: ‘One sows and another reaps.' 38 I sent you to reap that for which you have not labored; others have labored, and you have entered into their labors.” John 4:35-38   Understanding this, Jesus completes this thought saying, “Many, then, they are called; few, also, selected.”   The meaning is that there were people called to work in the field for eons, laboring until the time of the kingdom, Moses, for example. However, they were not selected for that dispensation. They were of the dispensation of law. John, despite being the greatest of all under the law, was not selected for the dispensation of grace. He was called to service but died before it was ushered in.   One cannot merit grace. Israel entered into the labor, the time of grace came, and eventually the vineyard was taken from them and given to others to tend to. God is doing something in the world (expressed by the vineyard), many are called to tend to it, but only when Jesus came, fulfilled the law, and allowed grace to be imparted can people be selected to truly receive what God has promised. That is seen in the final word of the verse, a new word, eklektós, selected.   HELPS Word Studies says, “Typically, eklektós (‘select, chosen') describes people who choose to follow the Lord, i.e. become God's choice by freely receiving faith (pístis) from Him. Accordingly, these two terms are directly connected (see Tit 1:1; Lk 18:7,8).”   Entering the kingdom only comes through faith, and it only comes apart from the law, even if those under the law have faith. For those of Israel who are selected for the kingdom Jesus is describing in the parable, it is (just like Gentiles) only for those who have faith since Christ's fulfillment of the law, coming to Him by faith.   Life application: Laboring for something that is already earned is a waste of time. If you are caught up in adherence to the Law of Moses and expect to receive God's favor, you will be sorely disappointed when you find yourself excluded from what God has offered those who are willing to come to Him by faith alone.   Lord God, we are lost sinners. You have done all that is necessary to reconcile us to Yourself. Why would we think we could do better than that? May we never presume to do so, but to trust wholly in the shed blood of Jesus Christ for our reconciliation with You. Amen.

Die Frage nach dem Christus – Teil 1 (Mt 22,41-46; Lk 20,41-44))

Godly and covenantal relationships are powerful. Relationships are also messy but an essential part of our life. In fact, we were created for relationships with God and others. The enemy will stop at nothing to turn us against God, brother against brother,  and child against parents, because he knows a kingdom, a family divided can not stand(Mk 3;@5; Lk 11:17). The Bible tells us to expect chaos and disunity, but that a friend loves at all times(Prov 17:17)   Today on the podcast Amie and I discuss how we navigate chaos in relationships. Plus, I share 5 Key aspects of Healthy Relationships. When chaos is surrounding us on all sides, we must choose to love deeply and stay in unity.(1 Peter 4:8)   You can connect with Amie on her website: https://rawandrealministries.com/   You can connect with me or order my books on my website here: https://debbiekitterman.com/ click on the store tab and choose the book(s) you would like to view under the book tab.   OR on Amazon here using my affiliate links by Checking out my Amazon Store front here: D2H Podcast Books  https://amzn.to/4wnk96D Podcast Equipment https://amzn.to/4u8PloC  I even have other categories for my sourdough, chickens, my favorite things, and more…. check my entire storefront out here: https://a.co/d/0fSFMjq0

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