Podcasts about LK

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

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.

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)

12.07.2026 - Warum wir zuversichtlich in die Zukunft schauen können - Lk. 24, 13 - 35 -Klaus Silber-

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.

Ako keď sa sníva hladnému o jedení, ale keď precitne, hlad je neukojený… (Iz 29,8) Hladný by nemal snívať, mal by jesť, inak zomrie! Nieto tajné, čo by sa nestalo zjavné; a nieto skryté, čo by sa nevyzvedelo a nevyšlo najavo. Hľaďte teda, ako počúvate. Lebo tomu, kto má, bude dané, tomu však, kto nemá, bude odňaté aj to, o čom si myslí, že má. (Lk 8,17-18) Ide tu o niečo, čo sme si mysleli, že je naše. Niečo, čo sme vlastnili, mysleli si, že máme, ale bol to len sebaklam, ilúzia, teória. Diabol nás rád klame vierou, ktorá je len teóriou. Lebo viera, ktorá nie je premenená na praktický skutok nie je vierou, je len teóriou, alebo teológiou. Týmto nechcem znižovať úlohu teológie alebo poznania. Tieto veci sú podstatné. Ale potrebujeme aj osobnú skúsenosť toho, čo vieme teoreticky. Nesmieme zabudnúť, že Ježiš sľúbil, že ten, kto Ho hľadá, Ho aj nájde. Boh neprišiel, aby sa s nami hral na schovávačku. Hľadaj ho celým srdcom, nesklame ťa. Pripomeňme si slová, ktoré Ježiš povedal Marte, keď obviňovala Máriu, že len sedí pri Ježišových nohách a počúva, kým ona všetko pripravuje v kuchyni: „Marta, Marta, starostlivá si a znepokojuješ sa pre mnohé veci. Len jedno je potrebné. Mária si vybrala lepší podiel, ktorý jej nikto nevezme.“ (Lk 10,41-42) Tieto slová majme v mysli, keď čítame: Hľaďte teda, ako počúvate. Lebo tomu, kto má, bude dané, tomu však, kto nemá, bude odňaté aj to, o čom si myslí, že má. (Lk 8,18) Často prechádzame protivenstvami a skúškami a práve vtedy sa nám zjavuje rozhodujúci rozdiel medzi snom a skutočnosťou, medzi sebaklamom a pravdou, medzi púšťou a oázou. Rozdiel medzi tým, čo si nahovárame a tým, čo je skutočné. My, ktorí sme si mysleli, že sme silní, zakorenení vo viere, trpezlivosti a nádeji, zisťujeme, že keď to najviac potrebujeme, naša viera padá ako domček z karát. Vtedy nastupujú pochybnosti, beznádej a odsudzovanie. Vtedy ale musíme pamätať, že odsudzovanie nie je vyjadrením niečoho, čo sme dostali pri stvorení, ale je to skôr niečo cudzie, čo získalo moc v našom živote. Keď sa toto deje, mnohí sa utiekajú k snahe udržať si zovňajšok tým, že budujú viditeľné veci, utiekajú sa k aktivitám, ale vnútro zostáva prázdne. Toto je sebaklam. Jednoducho povedané, Boh sa vie vysporiadať s tvojím hriechom aj s tvojím nedostatkom viery. Nemôže to ale robiť kým sa cítiš obviňovaný, lebo to, že sa cítiš obviňovaný, aj keď si vyznal svoj hriech a tvoj nedostatok viery, vychádza zo skutočnosti, že nedôveruješ svedectvu Biblie o Ježišovej krvi. V tvojom živote budú vždy nedostatky. Vždy bude hriech, ktorý sa objaví. Ale, sláva Bohu, Jeho krv očisťuje každý hriech. Počuj svedectvo Biblie. Ak hovoríme, že nemáme hriech, sami seba klameme a nie je v nás pravda. Ak vyznávame svoje hriechy, On je verný a spravodlivý, aby nám odpustil hriechy a očistil nás od všetkej neprávosti. (1 J 1,8-9) Poď k Ježišovi. Príď úbohý, nešťastný a On vymaže tvoj hriech a priestupky. Poď ku Kristovi teraz, neodkladaj to! Vyznaj svoj hriech a prijmi plné odpustenie. Spýtaš sa: „Ale koľkokrát je treba vyznávať hriechy?“ Odpoveď: „Nie veľa.“ Len toľko, že už bez Krista nebudeš môcť žiť. Curt Westman

Andacht zum 05.07.2026 Kabinenansprache 01 Vorspiel 02 Begrüßung 03 Lied: Er weckt mich alle Morgen EG 452 04 Psalm 73 05 Gebet 06 Lied: Jesus, der zu den Fischern lief EG 313 07 Predigt zu Lk 5,1–11 08 Lied: Weil der Himmel bei uns wohnt ft 118 09 Fürbittengebet 10 Vaterunser 11 Segenswort 12 Nachspiel Predigt & Liturgie: Robert Vetter, Stuhr, Tel. 0421/561578 Christoph Martsch-Grunau, Delmenhorst, Tel. 04221/9813627 Klavier, Gitarre und Gesang: Irina Marchenko, Olga Burmeister, Christine Rauterberg und Kirsten Artal Hier können Sie uns Rückmeldung geben: Tel. 04221/9813628 Bitte spenden Sie zugunsten der Aktion Brot für die Welt IBAN: DE10100610060500500500 BIC: GENODED1KDB (Bank für Kirche und Diakonie)

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)

Liturgické čítania na každý deň z rímskokatolíckeho liturgického kalendára. Návšteva preblahoslavenej Panny Márie (sviatok) Sof 3, 14-18 (Ch) Iz 12, 2-3. 4b-d. 5-6 R.: Plesajme a jasajme, lebo uprostred nás je Svätý, Boh. Lk 1, 39-56 Tento podcast vám prinášajú študenti, členovia tímu a priatelia Kolégia Antona Neuwirtha. Email: podcast@kolegium.org

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.

Am Hochfest der Geburt Johannes' des Täufers richtet Domvikar Jörg Stockem vom Kölner Dom den Blick auf eine der markantesten Gestalten der Bibel. Der Domzeremoniar erzählt, warum ihm die oft übersehenen Hochfeste besonders am Herzen liegen und weshalb er solche Tage bewusst feierlich gestaltet. Noch wichtiger aber ist ihm die Botschaft des Täufers: "Wir brauchen wieder mehr Charakterköpfe, die auch sagen, was sie denken."Im Evangelium steht die Geburt und Namensgebung des Johannes im Mittelpunkt. Jörg Stockem erklärt, warum schon sein ungewöhnlicher Name ein Zeichen dafür ist, dass mit ihm etwas völlig Neues beginnt. Johannes, dessen Name "Gott ist gnädig" bedeutet, wird zum Wegbereiter Christi. Besonders beeindruckt den Domvikar seine Entschiedenheit: Johannes habe gewusst, "wer er ist, was er will und was seine Aufgabe ist". Dafür habe er sogar sein Leben riskiert.Ein Gespräch über Berufung, Mut und die Frage, warum die Kirche auch heute Menschen braucht, die klar Haltung zeigen und auf Christus hinweisen. Jetzt reinhören!Aus dem Lukasevangelium:Für Elisabet erfüllte sich die Zeit, dass sie gebären sollte, und sie brachte einen Sohn zur Welt. Ihre Nachbarn und Verwandten hörten, welch großes Erbarmen der Herr ihr erwiesen hatte, und freuten sich mit ihr. Und es geschah: Am achten Tag kamen sie zur Beschneidung des Kindes und sie wollten ihm den Namen seines Vaters Zacharias geben. Seine Mutter aber widersprach und sagte: Nein, sondern er soll Johannes heißen. Sie antworteten ihr: Es gibt doch niemanden in deiner Verwandtschaft, der so heißt.Da fragten sie seinen Vater durch Zeichen, welchen Namen das Kind haben solle. Er verlangte ein Schreibtäfelchen und schrieb darauf: Johannes ist sein Name. Und alle staunten. Im gleichen Augenblick konnte er Mund und Zunge wieder gebrauchen und er redete und pries Gott. Und alle ihre Nachbarn gerieten in Furcht und man sprach von all diesen Dingen im ganzen Bergland von Judäa. Alle, die davon hörten, nahmen es sich zu Herzen und sagten: Was wird wohl aus diesem Kind werden? Denn die Hand des Herrn war mit ihm.Das Kind wuchs heran und wurde stark im Geist. Und es lebte in der Wüste bis zu dem Tag, an dem es seinen Auftrag für Israel erhielt. (Lk 1,57-66.80)(© Ständige Kommission für die Herausgabe der gemeinsamen liturgischen Bücher im deutschen Sprachgebiet)

Lk 24,13-17+25-35: Jesus kennen durch die Gnadenmittel by Sebastian Heck

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.”

In der letzten Folge in dieser Woche beim "Blick in die Bibel" spricht Domkapitular Prof. Dr. Christoph Ohly zunächst ganz persönlich über sein Leben als Priester. Er erzählt, warum für ihn Wochenende und Sonntag nicht dasselbe sind, wie er freie Stunden mit Musik, Sport, Lesen oder Museumsbesuchen verbringt und weshalb ihm bewusst Zeiten der Ruhe wichtig sind.Anschließend geht es um das Evangelium vom zwölfjährigen Jesus im Tempel. Prof. Ohly erklärt, dass Jesus mit seiner Antwort an Maria und Josef auf seine besondere Verbindung zu Gott hinweist. Zum Gedenktag des Unbefleckten Herzens Mariens deutet er das Herz als Symbol für den ganzen Menschen. Maria bewahrt die Erfahrungen mit Jesus in ihrem Herzen und wird so zum Vorbild des Glaubens. Seine zentrale Botschaft: Wer sich von Gott berühren lässt, kann diese Liebe und Fürsorge an andere weitergeben. Eine Folge voller persönlicher Einblicke und verständlicher Glaubensimpulse, die bekannte Bibelworte in einem neuen Licht erscheinen lässt.Aus dem Lukasevangelium:Die Eltern Jesu gingen jedes Jahr zum Paschafest nach Jerusalem. Als er zwölf Jahre alt geworden war, zogen sie wieder hinauf, wie es dem Festbrauch entsprach. Nachdem die Festtage zu Ende waren, machten sie sich auf den Heimweg. Der Knabe Jesus aber blieb in Jerusalem, ohne dass seine Eltern es merkten. Sie meinten, er sei in der Pilgergruppe, und reisten eine Tagesstrecke weit; dann suchten sie ihn bei den Verwandten und Bekannten. Als sie ihn nicht fanden, kehrten sie nach Jerusalem zurück und suchten nach ihm. Da geschah es, nach drei Tagen fanden sie ihn im Tempel; er saß mitten unter den Lehrern, hörte ihnen zu und stellte Fragen. Alle, die ihn hörten, waren erstaunt über sein Verständnis und über seine Antworten. Als seine Eltern ihn sahen, waren sie voll Staunen und seine Mutter sagte zu ihm: Kind, warum hast du uns das angetan? Siehe, dein Vater und ich haben dich mit Schmerzen gesucht. Da sagte er zu ihnen: Warum habt ihr mich gesucht? Wusstet ihr nicht, dass ich in dem sein muss, was meinem Vater gehört? Doch sie verstanden das Wort nicht, das er zu ihnen gesagt hatte. Dann kehrte er mit ihnen nach Nazaret zurück und war ihnen gehorsam. (Lk 2,41-51a)(© Ständige Kommission für die Herausgabe der gemeinsamen liturgischen Bücher im deutschen Sprachgebiet)

In this study, we now meet a man by the name of Simeon who was promised by God that he would not die until he had seen the Lord's Messiah, that is, Jesus as a baby. The Holy Spirit was upon him. This man also blessed God with a song.His song revealed that this child, Jesus, the Lord's Messiah, would be a light for revelation to the Gentiles and for the glory of God's people Israel. Our Lord is the focus of his song. Does your song focus on and feature the Lord Jesus preeminently? It blesses God who is our audience.Not only Simeon but also Anna, a widow, came into the temple and giving thanks to God, began speaking to all those around her about this Jesus.Let's turn to Lk.2:25 with Dr. Mitchell on the Unchanging Word Bible Broadcast.

Our Example and Power to Humbly Put Others First - Philippians 2:5-8 1) The mindset to which we are called – v5 (cf. vv2-4) 2) The example to whom we are pointed – vv6-8 · Christ did not regard equality with God . · Christ voluntarily became a . · Christ humbly . -Describe what this passage teaches about the attitude and actions of the Son of God. What changes did God the Son experience by becoming man? -Why did Jesus subject Himself to the humiliation of the incarnation and crucifixion? How does this serve as an example to us? -Explain how Christ's finished work and ongoing ministry supplies the power for us to humbly put others first. -Why is humility vital to our relationships? In what areas is God calling you to consider the interests of others? -How does reflecting on Christ's humility move you to worship Him? -Further study: Isa 53:1-7; Mt 1:20-23; Mk 10:45; Lk 1:31-35; Jn 1:1,14; 8:29,58; 17:5; 2 Cor 8:9; Gal 2:20; Phil 2:1-4; Col 1:15-17; 2:9; 3:12-15; Heb 2:17-18; 4:14-16; Jam 3:13-4:10.

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))

Die Frage nach dem größten Gebot – Teil 2 (Mt 22,34-37; Mk 12,31; Lk 10,27.36)

2026 Apr 19 SUN: THIRD SUNDAY OF EASTER Acts 2: 14. 22-33/ Ps 16: 1-2. 5. 7-8. 9-10. 11 (11a)/ 1 Pt 1: 17-21/ Lk 24:13-35

Marked by Unity, Love, and Humility – Philippians 2:1-4 -What does Paul want the congregation to be like? How important is this to him? Why? -How does meditating on the Gospel foster a culture of unity, love, and humility? -What do you need to do in order to be of one mind with your church? Are there attitudes you need to change or people you need to talk to? -What does pride and selfishness do to your relationships? How does humility promote loving, healthy relationships? -Ask God to change you where necessary in order to give you a concern for the interests of others over your own. For further study: Prov 18:12; Lk 9:23; Jn 13:1-17; Eph 4:1-6; Phil 1:27-30; 2:5-11; Col 3:12-17; Jam 4:1-6; 1 Pt 5:5-11;

31.05.2026 10:00: Andreas Schäfer - So kann Glauben aussehen! (Lk. 7, 1-10) - Gottesdienst

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

Die Frage nach der Auferstehung – Teil 8 (Mt 22,33; Mk 12,24-27; Lk 20,39.40)

Die Frage nach der Auferstehung – Teil 7 (Mt 22,31.32; Lk 20,37.38)

Die Frage nach der Auferstehung – Teil 6 (Lk 20,27-36)

To Live is Christ, To Dje is Gain – Philippians 1:18b-26 1) Paul's mission – vv18b-20 = 2) Paul's dilemma – vv21-24 = 3) Paul's resolve –vv25-26 = -What does Paul mean when he says "to live is Christ"? How can we keep Christ central in our lives? -How can you honor Christ in your body? Who has God put in your life that you can serve for the glory of God? -How should a Christian face death differently than an unbeliever? How does this bring glory to Christ? -Why is death a gain for a believer? How does this truth impact you? For further study: Lk 23:43; Jn 14:1-6; Rom 6:1-14; 12:1-2; 2 Cor 5:1-10; Phil 2:3-4; 3:8; 4:11; 1 Th 4:13-18; 1 Pt 3:15.

Babylon = Iran area?; Towers = bloodlines?; Nimrod's (mighty provider's) protection; The WAY of Babylon - not the WAY of Moses or Christ; Human resources; Error of Balaam = Deeds of the Nicolaitans; Melchizedek; Tithing; Sons of Jacob; Corban; Government of God; PreparingYou.com; Sin to go to the government for benefits; Bondage of Egypt; Cities of blood; Tens, hundreds and thousands; Aristobulus vs Hyrcanus; Libera res Publica; The Market; Giving of yourself; Doctrine; Providing for parents; Psalms 69:22; Welfare snares; The solution; Same message repeated through the bible; Obligations; Deut 23:4; Rom 11:8-10; Mystery Babylon; Your escape from bondage; Prov 23:1; Repentance; Prov 12:11; Freewill offerings alone; Evidence in works; Seed of Abraham; Ex 23:32; Prov 6:2; Your comforter; "Leaven"; 1 Tim 6:9; Loving your enemy; Walking in forgiveness; Rome v U.S.; Guidance from Holy Spirit; Redemption?; Josea 13:14; 1 Cor 16:9; 2 Cor 1:6; Faith; Eph 2:2; Children of disobedience; Just weights and measures; Eph 4:16; Love = Charity; Christ's WAY; Philemon 1:6; 1 Thess 2:13; Receiving the word of God; Doing the will of the Father; Lk 6:46; Join the Living Network.

Die Frage nach der Auferstehung – Teil 1 (Mt 22,23-27; Mk 12,18; Lk 20,27)

Die Frage nach der Steuer – Teil 3 (Mt 22,22; Mk 12,17; Lk 20,26)

Die Frage nach der Steuer – Teil 2 (Mt 22,19-21; Mk 12,15.16; Lk 20,20-25)

Ronnie ManganielloLaw Enforcement Officer | K-9 Handler & Head Trainer | Expert in K-9 Training and CertificationsRonnie Manganiello is an accomplished Law Enforcement Officer and K-9 Handler based in South Florida, where he also serves as the head trainer for his agency's K-9 unit. He began his career in K-9 handling in 2013, when he was selected for the unit and went on to complete an intensive 600-hour K-9 Handler course in 2014.Since then, Ronnie has advanced his expertise and certifications in the field of K-9 training. He is a certified Florida Department of Law Enforcement (FDLE) General Instructor, a certified K-9 Instructor through the International K-9 College, and a certifying official with the Florida Law Enforcement Canine Association. His commitment to professional development culminated in his promotion to the rank of Corporal in 2019, where he now serves as the lead trainer for his agencie's K-9 unit.Ronnie further honed his skills by completing a comprehensive 400-hour K-9 Trainer's Course through the International K-9 College. He has also traveled internationally to Europe to select law enforcement canines, completed a 480-hour Trainer's Course through the Palm Beach Sheriff's Office, and earned certification as an FDLE K-9 Instructor. Additionally, he completed a 500-hour trainer certification through “L K-9.”Over the years, Ronnie has trained countless K-9 teams from agencies across the United States, conducting both basic handler schools and specialized training for "green dogs" and experienced handlers. As an instructor, he certifies future K-9 trainers across Florida, teaching courses that include FDLE K-9 Instructor certification and K-9 decoy schools. Ronnie is also an expert witness, having testified in numerous state and federal trials involving K-9 cases.With a passion for excellence in K-9 law enforcement and training, Ronnie Manganiello continues to play a pivotal role in advancing the standards of K-9 units both locally and nationally.www.manganiellok9.com@mangianello_k9@oscarmorak9s@eca_roel_g@roel.scales_

Die Frage nach der Steuer – Teil 1 (Mt 22,15-18; Mk 12,13-15; Lk 20,20-22)

遅延しまくりすみません……早くペースを取り戻したい所存。今回は久しぶりのそ・さ・た・わ♡（爆裂風に）　✉️①今野書店のフェアに行ったソーサーさんが、近所のおすすめスポットを教えてくれたよ！　✉️②実は俺もM!LKファンだぜ！というニキからのお便りに激しく呼応　✉️③2人きりになるとピリつきを感じる相手との関係構築の方法とはもうすぐ五月病の時期だけど一緒に乗り切ろうぜいいぇいいぇい！！

Are you a Christian?; Under what law?; What's your direction? Mt 24:5 "Many"; Christ = Anointed; Mk 13:6; Lk 21:8; Striking accord; Strong delusion?; Personal savior?; Words vs deeds; Checklist; Mystery Babylon vs Kingdom of God; Idolatry = Covetous; Choosing a commander-in-chief; Tribe of Ruben; Acts 13:43; "Grace of God"?; Baptism with Holy Spirit; "Pure Religion"; Unspotted by the "world"; Exercising authority; Legal Charity; Dividing house-to-house; Sharing with the needy; Benefit addiction?; "Nicolaitans"; "Baalam"; Social welfare through Charity alone; Welfare weakening people; Brethren of Christ?; What are WE doing?; Mt 6:14; Prerequisites for being forgiven; Abortion; Making marriages work; Covetousness is not okay; Taking care of parents; What saved Israel?; Knowing Abraham, Moses and Jesus; Sacrifice?; Christian conflict in Rome; Tithing?; Misunderstanding "worship"; Jesus, "Seek, strive, persevere…"; Fire of God?; Public Religion; Calling no man on Earth "father"; Owing Caesar; "Eucharist"?; Jesus appointed a kingdom; Cursing your children; Degenerating society; Love requires sacrifice; Getting separate from the world?; Christian in belief only; 1 John 3:10; 1 Tim 3:7; Baptism with fire and Holy Spirit; Why gather?; Socialism; Opportunities to forgive; Right reason of Christ; John 3:16 - keep reading; Sharing the light; Laying down your life; Strengthening the poor; Denominations?; Being a doer of the word; Christ's commands; Seek His kingdom and His righteousness.

美股多蛙終於開始回血 主委敲碗組合回歸

Understanding what Moses was trying to tell us; Relating Leviticus to today; "Israel"?; Jacobe before Israel; Idolatry = covetousness; Rituals?; What is God telling you?; Witchcraft; Descriptions for "God"?; Misinterpretation; Seeking truth; Two trees; Spiritual inspiration; Breastplate; Weaving - warp and weft; Connecting to Tree of Life; Loving the light; Revealing who we are; "Gather"; "Congregation"; Christ's commands; What's Leviticus about?; Asking better questions; Confusion about Kingdom of God; Baptism?; Effectual doer's of the Word; 1 Cor 16:9; Pentecost; Baptism of Jesus; "No king but Caesar"?; Rehoboam; Accepting other kings; Was Paul a Roman citizen?; Becoming Israel; 2 Cor 1:6; Sacrifice; Gal 5:6; Charity; Rebuke; "Works"; Eph 2:2; Children of disobedience; James 5:16; The Way of Israel; Human resources; Shearing; Genocide; Repentance to Idolatry; Government of God; Righteousness; Altars?; Free society; Leaven?; Biting one another; Addiction to benefits at the expense of neighbor; "Burnt" offering; Laying down OUR lives; Rejecting God; "Red Button" story; Socialism; Tax vs Tithe; Freewill offerings; Charity; nun-dalet-biet; Unhewn stones; Exercising authority; Welfare snares; "Born again"?; "Big toe"?; Ex 29:20; Government of, for and by the people; Seeking His kingdom and righteousness; Waiving your rights; Christian checklist; Lk 22:25; Lev 9:1 Eighth day hey-shen-mem-yod-nun-yod; Legal charity; Bondage of Egypt; Individuals coming together; "Aaron" = bearer of light; Walking in faith; Thanksgiving; Deception; Recognizing love vs covetousness; Your abundance; "Worship"; Knowing your minister; Taking back your responsibilities; Perfect law of liberty; Investing in the Kingdom; Period of abundance (completeness); Straying from the kingdom; Degenerating society; Making the word of God of none effect; Social security; Life in the blood; Lord of the flies; Rightly dividing the offerings; Where do you go for your daily bread?; Create the Living Network; Children of Israel?; The Way of Christianity; vs the World; Allegory and metaphor; Simplicity of the gospel; The seed of Abraham; "Community"; Wave offering; Repent and seek The Way.

Check out this great show from April 20, 2022 Acts 3:1-10 What is the significance of the 3rd hour? Lk 24:13-35 Father breaks down the Road to Emmaus Letters What is the origin of the Stations of the Cross? Question about marriage and holy communion Word of the day: Astonishment! Callers In Luke 16: What does Jesus mean by making friends with unrighteous riches? Is there a difference between Satan and the Devil? Adventists say Jesus didn't convert water to wine, but how do I respond to that?

Each of the Great Feasts of the Church is followed by a commemoration of some holy one who figures in the events of the Feast. So, today we commemorate the Holy Archangel Gabriel, who brought the glad news of the conception of Christ to Mary, the Theotokos. The Prologue gives the following teaching:   "The herald of the incarnation of the Son of God, he is one of the seven great angels who stand before the throne of God. He revealed to Zacharias the birth of the Forerunner, and said of himself: 'I am Gabriel that stand in the presence of God' (Lk. 1:19). His name, Gabriel, signifies 'man of God'. Speaking about the Annunciation, the holy Fathers comment that an angel with such a name was sent to signify who He was, and of what nature He was, who would be born of the most pure Virgin. He would be the Man of God, the Man-God, the strong and mighty God. Others have found that it was this same Gabriel who announced the conception of the Virgin Mary to Joachim and Anna, and that it was he who taught Moses in the wilderness to write the Book of Genesis. The holy Fathers consider that Gabriel belongs to the foremost and highest order of the heavenly powers, the seraphim, since the seraphim stand closest to God. And so he is one of the seven seraphim closest to God. The names of these seven are: Michael, Gabriel, Raphael, Uriel, Selathiel, Jegudiel and Barachiel. Some would add Jeremiel to this number. Each has his own particular service, but all are equal in honour. Why did God not send Michael? For the reason that Michael's service is the suppression of the enemies of God's truth, while Gabriel's is the annunciation of the salvation of the human race."