Podcasts about ninth sunday

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

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

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

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

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

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

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

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

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

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

Pastor Peter C. Bender

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

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

Sermon delivered by Bp. Stephen Scarlett on Sunday, August 17, 2025.View Transcript:https://bit.ly/Sermon_2025-08-17_The-Ninth-Sunday-after-Trinity_Bp-Scarlett

Sermon for the Ninth Sunday after Pentecost

[Jesus] also said to the disciples, “There was a rich man who had a manager, and charges were brought to him that this man was wasting his possessions. And he called him and said to him, ‘What is this that I hear about you? Turn in the account of your management, for you can no longer be manager.' And the manager said to himself, ‘What shall I do, since my master is taking the management away from me? I am not strong enough to dig, and I am ashamed to beg. I have decided what to do, so that when I am removed from management, people may receive me into their houses.' So, summoning his master's debtors one by one, he said to the first, ‘How much do you owe my master?' He said, ‘A hundred measures of oil.' He said to him, ‘Take your bill, and sit down quickly and write fifty.' Then he said to another, ‘And how much do you owe?' He said, ‘A hundred measures of wheat.' He said to him, ‘Take your bill, and write eighty.' The master commended the dishonest manager for his shrewdness. For the sons of this world are more shrewd in dealing with their own generation than the sons of light. And I tell you, make friends for yourselves by means of unrighteous wealth, so that when it fails they may receive you into the eternal dwellings.”(English Standard Version)

Morning Prayer for Sunday, August 17, 2025 (The Tenth Sunday after Pentecost, or the Ninth Sunday after Trinity [Proper 15]).Psalm and Scripture readings (60-day Psalter):Psalm 1152 Samuel 5Romans 16⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Click here to access the text for the Daily Office at DailyOffice2019.com.⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Click here to support The Daily Office Podcast with a one-time gift or a recurring donation.

A Disruptive Gospel Luke 12:49–56, Jeremiah 23:23–29 The Ninth Sunday after Trinity Sunday, August 17, 2025 Ashley Cleveland Church of the Redeemer, Nashville, TN www.Redeemer-Nashville.net

Vicar 22.0 joins us for the first time, and Bollhagen has is Top 12 questions to get to know him! Ninth Sunday after Trinity, Luke 16:1–13

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

Usually, the parables of Jesus are about the kingdom of heaven. “The kingdom of heaven is like a mustard seed…” “The kingdom of heaven is like a landowner who went out early in the morning…” “The kingdom of heaven is like treasure hidden in a field…” Not so this morning. The parable of the wicked steward…

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

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

A Sermon for the Ninth Sunday after Trinity St. Luke 15:11-32 by William Klock All the tax collectors and sinners were drawing near to listen to Jesus, writes St. Luke at the beginning of Chapter 15.  But the Pharisees and the scribes—the legal experts—were grumbling.  “This fellow welcomes sinners!” they said.  “He even eats with them!”  (Luke 15:1-2) You can just picture these angry Pharisees, their faces red, veins popping in their foreheads, grumbling with each other.  They'd heard troubling things about Jesus, but then he'd come to town and they listened while he preached in the synagogue and they were pleasantly surprised.  They nodded along with him.  And they watched as he healed sick people and cast out demons.  People were saying Jesus was the Messiah.  Maybe he really was.  Maybe the bad things people were saying about him weren't true after all.  But then the party last night.  Matthew, the guy who collected taxes for the Romans, the traitor to his people, they'd heard rumours that he'd taken up with Jesus and last night he threw a big party and invited all his scummy, sinner friends.  A bunch of JINOs—you know, Jews-in-name-only.  Not a single one of them kept the law: tax collectors, prostitutes, greedy businessmen who supplied the Roman army.  Rumour had it they were eating bacon-wrapped prawns!  And Jesus was there.  They raged.  How could a guy seem so holy, preach such great things, know the scriptures so well, and even work miracles that only God could do, and then go and party with sinners?  I mean, yeah, there were also rumours that Jesus was telling his kingdom stories at the party and someone even said that some of those sinners had decided to repent and sin no more.  But that just made these Pharisees angrier.  If Jesus were really the Messiah, if he'd really come to usher in God's kingdom, he should be calling down fire and brimstone on those tax collectors and their sinner friends.  No, they grumbled to each other, this won't do.  This won't do at all. So Jesus answered their angry grumbles with three stories.  The first story is about a shepherd who loses one of his hundred sheep.  He secures the ninety-nine in the fold and sets off into the night to find the lost one.  When he finds that lost sheep, he carries it home on his shoulders, and rejoices with the other shepherds.  What was precious had been lost, but was now found.  In the second story Jesus tells of a poor old woman who loses one of ten silver coins.  They were probably her dowry.  She can't find the coin anywhere.  She turns her whole house upside-down in her frantic search for the precious coin.  Eventually she sweeps the house and finds it.  In her great joy she runs to tell her friends so that they can rejoice with her. And Jesus likens the joy of the shepherd who found the lost sheep and the joy of the woman who found the lost coin to the joy in heaven when a lost sinner repents.  Jesus' knew exactly how to poke the Pharisees.  It's that last bit about the rejoicing in heaven that really drove the point home.  The Pharisees—like everyone else in Israel—knew that the world is not as it should be.  They knew the story of how the Lord had created the world and then created Adam and Eve to live in his presence and to steward his temple.  Heaven and earth were supposed to overlap.  God and humans were supposed to live together.  But sin had ruined everything.  Sin drove a wedge between heaven and earth and God and man and now everything is broken.  But then God had called and created this special people—Israel—to be his people and to live in his presence.  When they were lost in Egypt, like the shepherd in the story, he sought them out and rescued them.  And in the middle of their community stood the temple.  And in the most holy place in the temple was the ark.  It represented God's covenant with them.  And it was his footstool.  And on it rested his presence in a cloud of glory.  Or that's how it was before the exile.  But the temple was the one place on earth where heaven and earth still overlapped, the one place where sinful people—purified from their sins—could enter God's presence.  That's why the Pharisees lived like they did.  They weren't priests, but they lived as if they were—aways ritually pure, always ready to be in God's presence.  They were the original on-earth-as-in-heaven people.  They loved what God loved.  They rejoiced when heaven rejoiced.  Or so they thought.  Because that's what Jesus is getting at here when he talks about heaven rejoicing over a single sinner who repents.  In Jesus, the God of Israel was searching out and finding his lost sheep, his lost coins and all of heaven was rejoicing.  So this is a very pointed rebuke.  They're angry because they think Jesus is doing it wrong and Jesus flips it all around: No, actually, they're the ones who have got it all wrong.  They think they have the heart of God, but they don't. And now Jesus has their attention.  Their faces are angry and red.  They're about to blow their tops.  So Jesus seizes the moment to really drive his point home with a third story. Once there was a man who had two sons.  The younger son said to the father, “Father, give me my share of the property.”  So he divided up his livelihood between them.  Not many days later the younger son turned his share into cash, and set off for a far-off country, where he spent his share in having a riotous good time.   Jesus describes this younger son as a truly despicable character.  A father could give his sons their inheritance early, but only a truly despicable son would demand it.  And when a father did give his sons their inheritance early, it was expected that they would continue to give their father the proceeds of the land.  Dutiful fathers take care of their sons and then dutiful sons take care of their fathers.  But there's nothing dutiful about this kid.  He not only demands his inheritance early, but then he sells the land, takes the cash, and goes to a far-off country.  He cares nothing for his family, for his brother, or for his father.  And then, on top of that, he abandons his people.  He's leaving Israel—the place where God's people live in his presence—to go to a pagan gentile land where they've never heard of the torah or the sabbath.  He'll never set foot in the temple again.  And here's Jesus' point.  This kid is the epitome of a “sinner”.  Everyone trips up from time to time, everyone sins, but when the Pharisees talked about “sinners” they were talking about people who chose sin over faithfulness—people who made a choice abandon God's law, God's covenant, and God's people.  They lived lives that were incompatible with being a faithful Jew.  But it gets worse.  Jesus goes on: When he had spent it all—everyone saw that coming!—a severe famine came on that country and he found himself destitute.  So he went and attached himself to one of the citizens of that country, who sent him into the fields to feed his pigs.  He longed to satisfy his hunger with the pods the pigs were eating, and no one would give him anything.   The boy abandoned God and now, to all appearances, God has abandoned him.  He squandered his inheritance on prostitutes and loose living and now he finds himself feeding pigs.  For a Jew to have anything to do with pigs—the epitome of uncleanness—that was bad enough, but to actually be hungry enough to eat their food—well—Jesus has conjured up an image of complete moral and physical degradation.  This is rock bottom.  Some of the Pharisees were thinking, “Serves him right!  That's justice.”  I wonder, though, if others weren't starting to clue into where Jesus was going with this.  Remember that these were people who had concluded they were still living in exile.  Their ancestors had worshipped idols and forsaken God's law.  Israel was God's son, but they were a son who had taken advantage of his father's patience and mercy and goodness.  And so they had found themselves in exile, in Babylon, in a pagan land, with nothing and far from God.  I suspect that at least some of the scribes and Pharisees were beginning to hear their own story being told by Jesus. So finally, Jesus says, the son smartened up: He came to his senses.  “Just think,” he said to himself, “There are all my father's hands with plenty to eat and here I am, starving to death.  I'll get up and go to my father and I'll say to him, ‘Father, I have sinned against heaven and before you.  I don't deserve to be called your son and longer.  Make me like one of your hired hands.'”  And he got up and went to his father. I trust that, again, at least some of the scribes and Pharisees saw themselves in this, because this is what their ancestors had done.  Sitting by the waters of Babylon, first they wept for all they'd lost, and then they wept in repentance for all their unfaithfulness.  And this is what the Pharisees were still doing: trying to be faithful to the law, urging everyone else to be faithful to the law, in the hopes that the Father would take them back.  This is why they were so angry at the tax collectors and sinners.  They were calling everyone to national repentance in the hopes that the Lord would return to them and set the world to rights, but the tax collectors and sinners refused to get with the programme—they were holding everything back. But, too, Jesus' last two stories about the lost sheep and the lost coin were still echoing in their ears.  The tax collectors and sinners were the lost sheep of Israel and Jesus had been sent by the Lord to find them.  I see one of the Pharisees putting his hands to his heas in frustration and thinking, “It's like Jesus is saying we're all lost sheep, we're all lost coins, we're all lost sons of the Father!”  They weren't ready to accept that. And then the father in the story.  Jesus says: While still a long way off, his father saw him and his heart was stirred with love and pity.  He ran to him, hugged him tight, and kissed him. Everything in the image goes against the image of the ancient near eastern patriarch.  The father should be dignified, stern, disciplined, ready to carry out justice, but instead Jesus gives us a picture of this father—so incredibly undignified—running to meet his son, his robes blowing behind him, his sandals slap-slap-slapping as he ran.  And instead of running to his son to give him a kick in the pants and beating for being such a lout, he loves him.  The son tries to begin the spiel he's been rehearsing the whole of his long journey: “Father, I have sinned against heaven and before you.  I don't deserve to be called your son any longer.”  But his father cuts him off and calls for his servants: “Hurry!  Bring the best clothes and put them on him!  Put a ring on his hand and shoes on his feet!  And bring the calf that we've fattened and kill it.  Let's eat and have a party!  This son of mine was dead and is alive again!  He was lost and now he's found!”  And they began to celebrate.   Jesus has this brilliant way of telling stories.  First, it's so obviously about the tax collectors and sinners but then somehow he manages to carry on with the story so that it becomes about both the tax collectors and sinners and the whole people of Israel longing for the return of their heavenly Father.  And then he reminds everyone that their Father is full of love and mercy and grace, ready to pour out his blessings and to throw a party for anyone who repents.  It's hard to imagine that at least some of the scribes and Pharisees didn't get it.  “Oh man.  He's talking about all of us,” they were thinking.  But still, some were obstinate.  They didn't get it.  “What a stupid father,” they were thinking.  “He should beat his lout of a son, disown him, and tell him he never wants to see him again.” And that's why there's a place for everyone in Jesus' story.  He says, The older son was out in the fields.  When he came home and got near to the house, he heard music and dancing.  He called one of the servants and asked what was going on.  “Your brother's come home!” he said.  “And your father has thrown a great party.  He's killed the fattened calf.  Because he's got him back safe and well!”  Well, the older son flew into a range and refused to go in.   Sound familiar?  I expect that as he said this, Jesus was looking straight at those Pharisees who were still boiling with rage. Then his father came out and pleaded with him.  “Look here,” he said to his father, “I've been slaving for you all these years.  I've never disobeyed a single commandment of yours.  And you never even gave me a young goat so I could have a party with my friends.  But when this son of yours comes home, once he's finished gobbling up your livelihood with whores, you kill the fattened calf for him.”   Jesus has a way with words and here he puts the words of the Pharisees into the mouth of this angry older brother who won't let go of his grudge.  They've been slaving away for the Lord all these years.  They've never disobeyed a single one of his commandments.  And when the Messiah comes—assuming Jesus really is the Messiah—he goes and throws a party with the tax collectors and sinners instead of with them!  And so Jesus says to them in the words of the father to the older son: “My son, you're always with me.  Everything I have belongs to you.  But we had to celebrate and be happy.  This brother of yours was dead and is alive again.  He was lost and now he's found.” Jesus gets at their hypocrisy.  Notice how the older brother refuses to own his brother.  He yells at his father about “this son of yours”, but the father reminds him here at the end, “this brother of yours was dead and is alive again…this brother of yours.  This is the funny thing with the Pharisees—and they weren't the only ones in Israel who thought this way: on the one hand they were angry with the tax collectors and sinners.  They knew that these people belonged to God.  They knew they were lost.  Their sins were, they thought holding back the rest of Israel from experiencing the Lord's return and an end to their long exile.  But on the other hand, they disowned the tax collectors and sinners.  They longed and prayed for God's judgement to fall on them, right along with the gentiles.  They refused to acknowledge them as lost brothers.  And now they're mad because Jesus has come to bring them back to the sheepfold.  They should be rejoicing.  Your brother who was dead is alive again!  You're brother! I'm sure that resonated with the Pharisees.  Think of Ezekiel and his vision of the valley of dry bones.  Those dry bones represented Israel.  She had forsaken the covenant and the Lord had disciplined her by sending her into exile.  But the Lord promised that one day his word would come and restore his wayward and faithless people to life.  What was dead would be made alive again.  And not just in some figurative sense.  One of the central doctrines of the Pharisees was the dearly held belief that one day the Lord would literally raise the dead of Israel to life in his presence.  One day he would set everything to rights, beginning with his people.  One day he would take what was dead and make it live again. And by way of the parable, Jesus is now saying to the Pharisees that he's the one who's come to do it.  But he hasn't just come to reward them with the life of the age to come, he's come to offer that life even to the prodigals of Israel.  Prostitute and Pharisees, both are part of the people of God, both are the Lord's children, both belong equally to him.  The Lord had rescued the ancestors of the prostitute from Egypt just as he'd rescued the ancestors of the Pharisees.  He desires life for the prostitute just as much as he does for the Pharisee.  That's what they need to wrap their heads around, because no amount of law keeping will get them into the kingdom if they don't share God's heart. You see, judgement was coming for Israel, but not quite like the Pharisees thought.  They thought that in the end, the Lord would recognise his people by their faithfulness to the law—to circumcision and sabbath and diet.  That meant the tax collectors and sinners were out.  But the fact was—and this is the point of Jesus' parables—that when judgement came on Jerusalem and on Judah, what would mark out the people of God was not faithfulness to the law, but faithfulness to Jesus the Messiah.  Jesus had taken on Israel's identity, he had picked up her failed mission, he died the death that she deserved, and when he rose from the grave and sent God's Spirit, he formed a new family, a new covenant people not centred this time on law, but on himself.  As St. John wrote, “To all who did receive him, who believed in his name, he gave the right to become children of God, who were born, not of blood nor of the will of the flesh nor of the will of man, but of God” (John 1:12-13).  And, Brothers and Sisters, at the heart of Jesus' ministry was mercy—and God the Father rejoiced in heaven to see that mercy at work amongst his people, as his lost sons and daughters were found, as what had been dead became alive again. Brothers and Sisters, do want to share God's heart?  Then hear Jesus' story. It's about the loving and merciful faithfulness of God revealed in Jesus as he fulfils his promises to his people.  It was that faithfulness, revealed in Jesus and proclaimed by those first Jewish believers, that brought the first gentiles into the Church.  And that, itself, was a fulfilment of the Lord's promises.  This new people of God, this new Israel centred on faith in Jesus, brought the nations to the Lord, to the God of Israel, in awe, in reverence, and in faith.  Because membership in this new family was based not on law but on faith in Jesus made it possible for the nations—for you and I—to become children of God and fellow heirs with the natural brothers and sisters of Jesus.  And this opens that category of “the lost” to encompass an entire world.  In the parable Jesus was talking about the lost of Israel, but through Jesus the sort of restoration that the Lord sought with the lost of Israel has been opened to all of humanity.  You and I ought to see the lost of our own world, people created to bear the image of God, but lost to him because of their sin, you and I ought to see those people and desire for them the same mercy and restoration that God has shown to us through Jesus.  We ought not only to rejoice when we see that mercy at work, the joy of our own experience of God's mercy ought to be sending us out to the lost.  But all too often we become blasé about what God has done for us.  We lose the joy we once found in our salvation.  Or, for those of us who have never known life apart from God's covenantal mercy—like so many in Israel—we take his mercy for granted.  Brothers and Sisters, take time to think on what the Lord has done for us in Jesus and rejoice.  Make a point of it.  As you read scripture.  When you come to the Lord's Table.  Make a point of it.  Rejoice and stand in awe at the mercy of God. And, I think, if we do that, we will avoid the stance of the Pharisees who had forgotten the nature of God's mercy, who chafed at Jesus offering the mercy of God to sinners while they worked so hard to be faithful.  We're prone to the same sort of thing.  We forget the mercy of God.  We forget his forgiveness.  We forget that as much as God is pleased with us when we are faithful and pleased with our good works, we too are only part of this family because of his mercy and his forgiveness.  And then we start looking at the lost, not as people to be found, but as people who deserve their comeuppance, who need God's judgement rather than his mercy.  And, in that, we forget what the kingdom of God is all about. Brothers and Sisters, think on the mercy of God and rejoice.  Come to his Table this morning and be reminded that he sent his Son at great cost to seek out the lost and to restore us to the fold.  Here we see the faithfulness of God, a witness that has now brought you and I who were not even of that flock.  A witness that has brought us in awe and wonder and in faith to Jesus the Messiah—a faith by which the Father has welcomed us, too, into the sheepfold.  Rejoice in the mercies of God and carry that rejoicing to the lost that they, like us, might see and know themselves the mercies of God at work in Jesus. Let us pray: Grant us, Lord, we pray, to know your mercy and never to take your salvation for granted.  Make us faithful stewards of your mercies that we might rejoice as you do at the restoration of the lost; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, now and for ever.  Amen.

Morning Prayer and the Litany (The Ninth Sunday after Trinity AD 2025) from Trinity Anglican Church (Connersville, IN)

Morning Prayer and the Litany (The Ninth Sunday after Trinity AD 2025) from Trinity Anglican Church (Connersville, IN)

Guest sermon by Rev. Rich Bellas

Scriptures: Jeremiah 23:23–29 | Psalm 82 | Hebrews 12:1–14 | Luke 12:49–56 | by Todd Murden Hosted on Acast. See acast.com/privacy for more information.

Evening Prayer for Saturday, August 16, 2025 (Eve of the Tenth Sunday after Pentecost, or the Ninth Sunday after Trinity [Proper 15]).Psalm and Scripture readings (60-day Psalter):Psalms 113-114Hosea 14John 14:15-31⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Click here to access the text for the Daily Office at DailyOffice2019.com.⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Click here to support The Daily Office Podcast with a one-time gift or a recurring donation.

Pr. Ben Ball of St. Paul Lutheran-Hamel, IL The post Looking Forward to Sunday Morning (One Year Lectionary): Ninth Sunday after Trinity – Pr. Ben Ball, 8/13/25 (2253) first appeared on Issues, Etc..

Sermon preached by Kate Bacon at The Table's worship service on August 10, 2025 (Ninth Sunday after Pentecost)

Ninth Sunday after Pentecost, Fr. Allen preaching

Lead Pastor Ashley Mathews preaches from the Gospel of Luke on the Ninth Sunday after Pentecost.

The Ninth Sunday after Pentecost August 10, 2025 • The Ninth Sunday after Pentecost (Proper 14C) ORISON: Now the day is over – M. Searle Wright (1918-2004)PSALM 4 – Plainsong, Tone IV.1 HYMN: My song is love unknown (Tune: LOVE UNKNOWN) – John Ireland (1879-1962) NUNC DIMITTIS in G – Charles Wood (1866-1926) ANTHEM: Deus […]

A sermon by the Rev. Canon George Maxwell on the Ninth Sunday after Pentecost (August 10, 2025) at the Episcopal Cathedral of St. Philip, Atlanta  

Hebrews 11:1-16. D.K. Meyer. Ninth Sunday after Pentecost -C http://www.standrewlcms.org / Donate

Sermon for the Ninth Sunday after PentecostText: Luke 12:22-40Rev. W. Richard WillseaAugust 10, 2025

Morning Prayer for Sunday, August 10, 2025 (The Ninth Sunday after Pentecost, or the Eighth Sunday after Trinity [Proper 14]; Laurence, Deacon and Martyr at Rome, 258).Psalm and Scripture readings (60-day Psalter):Psalms 99-1011 Samuel 29Romans 10⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Click here to access the text for the Daily Office at DailyOffice2019.com.⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Click here to support The Daily Office Podcast with a one-time gift or a recurring donation.

This is a recording of the sermon for the Ninth Sunday after Trinity from George Stoeckhardt's book Grace Upon Grace: Gospel Sermons for the Church Year, reprinted by Steadfast Press.  ----more---- Read by: Fr. Matt Moss ----more---- Become a Patron! WE HAVE MERCH! You can subscribe to the Journal here: https://www.gottesdienst.org/subscribe/ You can read the Gottesblog here: https://www.gottesdienst.org/gottesblog/ You can support Gottesdienst here: https://www.gottesdienst.org/make-a-donation/ As always, we, at The Gottesdienst Crowd, would be honored if you would Subscribe, Rate, and Review. Thanks for listening and thanks for your support. 

Ninth Sunday after Pentecost; Sermon based on Isaiah 1:1, 10-20. Preached at The First Presbyterian Church of Brooklyn (https://linktr.ee/firstchurchbrooklyn). Podcast subscription is available at https://cutt.ly/fpcb-sermons or Apple Podcasts (https://apple.co/4ccZPt6), Spotify, Amazon, Audible, Po....This item belongs to: audio/first-church-brooklyn-sermons.This item has files of the following types: Archive BitTorrent, Columbia Peaks, Item Tile, Metadata, PNG, Spectrogram, VBR MP3

August 10, 2025 - The Ninth Sunday after Pentecost - Zach Buscher by All Souls' Episcopal Church

Ninth Sunday after Pentecost Bible Readings Genesis 15:1-6, Hebrews 11:1-3, 8-16 Worship Folder Pastor John Melke Sermon text: Luke 12:22–34 Do Not Worry 22 Jesus said to his disciples, “For that reason I tell you, stop worrying about your life, about what you will eat, or about your body, what you will wear. 23 Certainly life is more than food, and the body is more than clothing. 24 Consider the ravens: They do not sow or reap; they have no warehouse or barn; and yet God feeds them. How much more valuable are you than birds! 25 And who of you by worrying can add a single moment to his lifespan? 26 Since you are not able to do this little thing, why do you worry about the rest? 27 Consider how the wild flowers grow. They do not labor or spin. But I tell you, not even Solomon in all his glory was dressed like one of these. 28 If this is how God clothes the grass in the field, which is alive today and tomorrow is thrown into the furnace, how much more will he clothe you, you of little faith? 29 Do not constantly chase after what you will eat or what you will drink. Do not be worried about it. 30 To be sure, the nations of the world chase after all of these things, but your Father knows that you need them. 31 Instead, continue to seek the kingdom of God, and all these things will be added to you. 32 Do not be afraid, little flock, because your Father is pleased to give you the kingdom. 33 Sell your possessions and give to the needy. Provide money bags for yourselves that do not become old, a treasure in the heavens that will not fail, where no thief comes near and no moth destroys. 34 For where your treasure is, there your heart will be also. The Holy Bible, Evangelical Heritage Version®, EHV®, © 2019 Wartburg Project, Inc. All rights reserved. Take a Moment to recall something from today's message. Ask Jesus to create for you opportunities to use your words, activities and thoughts to glorify Him this week. We value your friendship and the opportunity to share the love of Jesus together with you!

Ninth Sunday after Pentecost Old Testament Genesis 15:1-6 The word of the Lord came to Abram in a vision, "Do not be afraid, Abram, I am your shield; your reward shall be very great." But Abram said, "O Lord God, what will you give me, for I continue childless, and the heir of my house is Eliezer of Damascus?" And Abram said, "You have given me no offspring, and so a slave born in my house is to be my heir." But the word of the Lord came to him, "This man shall not be your heir; no one but your very own issue shall be your heir." He brought him outside and said, "Look toward heaven and count the stars, if you are able to count them." Then he said to him, "So shall your descendants be." And he believed the Lord; and the Lord reckoned it to him as righteousness. The Psalm Psalm 33:12-22 Exultate, justi 12 Happy is the nation whose God is the Lord! *  happy the people he has chosen to be his own! 13 The Lord looks down from heaven, *  and beholds all the people in the world. 14 From where he sits enthroned he turns his gaze *  on all who dwell on the earth. 15 He fashions all the hearts of them *  and understands all their works. 16 There is no king that can be saved by a mighty army; *  a strong man is not delivered by his great strength. 17 The horse is a vain hope for deliverance; *  for all its strength it cannot save. 18 Behold, the eye of the Lord is upon those who fear him, *  on those who wait upon his love, 19 To pluck their lives from death, *  and to feed them in time of famine. 20 Our soul waits for the Lord; *  he is our help and our shield. 21 Indeed, our heart rejoices in him, *  for in his holy Name we put our trust. 22 Let your loving-kindness, O Lord, be upon us, *  as we have put our trust in you. The Epistle Hebrews 11:1-3, 8-16 Now faith is the assurance of things hoped for, the conviction of things not seen. Indeed, by faith our ancestors received approval. By faith we understand that the worlds were prepared by the word of God, so that what is seen was made from things that are not visible. By faith Abraham obeyed when he was called to set out for a place that he was to receive as an inheritance; and he set out, not knowing where he was going. By faith he stayed for a time in the land he had been promised, as in a foreign land, living in tents, as did Isaac and Jacob, who were heirs with him of the same promise. For he looked forward to the city that has foundations, whose architect and builder is God. By faith he received power of procreation, even though he was too old-- and Sarah herself was barren-- because he considered him faithful who had promised. Therefore from one person, and this one as good as dead, descendants were born, "as many as the stars of heaven and as the innumerable grains of sand by the seashore." All of these died in faith without having received the promises, but from a distance they saw and greeted them. They confessed that they were strangers and foreigners on the earth, for people who speak in this way make it clear that they are seeking a homeland. If they had been thinking of the land that they had left behind, they would have had opportunity to return. But as it is, they desire a better country, that is, a heavenly one. Therefore God is not ashamed to be called their God; indeed, he has prepared a city for them. The Gospel Luke 12:32-40 Jesus said to his disciples, "Do not be afraid, little flock, for it is your Father's good pleasure to give you the kingdom. Sell your possessions, and give alms. Make purses for yourselves that do not wear out, an unfailing treasure in heaven, where no thief comes near and no moth destroys. For where your treasure is, there your heart will be also. "Be dressed for action and have your lamps lit; be like those who are waiting for their master to return from the wedding banquet, so that they may open the door for him as soon as he comes and knocks. Blessed are those slaves whom the master finds alert when he comes; truly I tell you, he will fasten his belt and have them sit down to eat, and he will come and serve them. If he comes during the middle of the night, or near dawn, and finds them so, blessed are those slaves. "But know this: if the owner of the house had known at what hour the thief was coming, he would not have let his house be broken into. You also must be ready, for the Son of Man is coming at an unexpected hour."

Ninth Sunday after Pentecost August 10, 2025 On Heavenly Treasure Sermon based on Luke 12: 22-34 https://stpeterchurchmodesto.org

Ninth Sunday after Pentecost, Luke 12:32-40 The Rev. Anita M Slovak 

Sermon for The Ninth Sunday after Pentecost at Trinity Evangelical Lutheran Church and The Ev. Lutheran Church of Our Saviour, both in The Bronx, New York (Luke 12:32-40).

Evening Prayer for Saturday, August 9, 2025 (Eve of the Ninth Sunday after Pentecost, or the Eighth Sunday after Trinity [Proper 14]; Herman, Monk and Missionary to the Native Alaskans, 1837).Psalm and Scripture readings (60-day Psalter):Psalms 97-98Hosea 7John 10:22-42⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Click here to access the text for the Daily Office at DailyOffice2019.com.⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Click here to support The Daily Office Podcast with a one-time gift or a recurring donation.

Jacob and Aaron take a look at the readings for the Ninth Sunday after Pentecost, which are Genesis 15:1-6, Hebrews 11:1-3, 8-16, and Luke 12:32-40.

Ninth Sunday of Pentecost - Pastor Jeff Ruby leads this service with his sermon 'The Symphony of Faith' based on 1 Corinthians 12:27-30