Podcasts about seventeenth sunday after pentecost

Year A, Proper 20, Seventeenth Sunday After Pentecost

Year A, Proper 20, Seventeenth Sunday After Pentecost

Year A, Proper 20, Seventeenth Sunday After Pentecost

Year A, Proper 20, Seventeenth Sunday After Pentecost

Peter Bender of The Concordia Catechetical Academy Concordia Catechetical AcademyThe post Looking Forward to Sunday Morning (Three-Year Lectionary): Seventeenth Sunday After Pentecost – Pr. Peter Bender, 9/14/26 (2571) first appeared on Issues, Etc..

Year A, Proper 20, Seventeenth Sunday After Pentecost

The Gospel is one of the most disorienting parables Jesus ever told. A landowner keeps going out throughout the day, hiring workers even at the eleventh hour, and pays everyone the same. The all-day workers grumble. The landowner responds with what may be the sharpest question in any of the parables.Track One brings us the manna in the wilderness — daily bread, given as needed, no more, no less. Track Two brings us Jonah's anger at God's mercy toward Nineveh, and the book's astonishing final image: God's concern for a great city and also its animals. The Epistle gives us Paul from prison, torn between longing for Christ and remaining for the sake of the churches — with the famous line, “for me to live is Christ and to die is gain.”For preachers continuing a series: last week's parable of the unforgiving servant exposed what we do when we forget the scale of mercy we have been shown. This week's parable of the vineyard workers exposes what we do when we cannot bear that mercy being shown to others. The Matthew arc keeps turning the mirror slowly.Photo by Tim Mossholder on UnsplashThe ReadingsExodus 16:2–15First Reading (Track One) — Manna in the WildernessSummaryThe Israelites, only weeks out of Egypt, complain against Moses and Aaron. They would rather have died in Egypt where they had food than starve in the wilderness. Moses hears the complaint as ultimately directed at God, not at him. God tells Moses that bread will rain from heaven — each family gathering just what they need for the day. That evening, quails cover the camp; in the morning, a fine flaky substance appears on the ground. The people look at it and ask, “What is it?” Moses tells them: it is the bread the Lord has given you to eat.Key Ideas for Preaching* The people's complaint is honest. They are hungry and afraid. It is easy to preach against them for lacking faith, but that misses what the text is doing. God does not scold them; God feeds them. Where in your congregation have people been shamed for honest complaint when what they needed was bread?* The manna comes daily. Not weekly. Not monthly. Daily. And no one can hoard it — later verses tell us it spoiled when they tried. What might it look like to preach a faith that is fed each day, not stockpiled?* The people's first response to the bread is “what is it?” They do not recognize it. God's provision does not always come in a form we would have anticipated. Where in your congregation might people be missing manna because they were expecting something else?Significant Cautions* Do not preach the manna in a way that shames people who are food insecure. The text is about God's provision to people who genuinely did not have bread, not a metaphor for what to do when a delivery is late.* “Daily bread” is a phrase Jesus takes up in the Lord's Prayer. That connection is worth noting, but the manna story stands on its own.Psalm 105:1–6, 37–45The Psalm (Track One) — God's Provision in the WildernessSummaryA section of the great remembering psalm, now focused on the exodus and wilderness. God brought Israel out with silver and gold. God spread a cloud for covering, gave quails and bread from heaven, opened the rock so water gushed out. God brought the people into the promised land. The closing is a single hallelujah.Key Ideas for Preaching* The psalm remembers not just the dramatic deliverance but the daily provision — quails, bread, water from a rock. God's care for the people included every meal. What might your sermon do with a picture of God's faithfulness that includes the ordinary?* The psalm's mode is remembering. The Israelites are being asked to keep the story alive across generations. Where in your congregation is the practice of shared remembering going quiet, and how might this psalm invite its recovery?Significant Cautions* The psalm's cheerful retrospect flattens a lot of pain in the wilderness generation's experience. Do not preach the calm summary as if it were the whole truth of what those people lived.Jonah 3:10–4:11First Reading (Track Two) — Jonah's Anger at God's MercySummaryGod sees that Nineveh has turned from its evil ways, and God does not destroy the city. Jonah is furious. He prays a bitter prayer: this is exactly why I fled to Tarshish in the first place — I knew you were a gracious God, slow to anger, abounding in steadfast love, and ready to relent from punishing. Jonah asks God to take his life. God asks, “Is it right for you to be angry?” Jonah goes outside the city and sulks. God provides a bush for shade, which Jonah loves. Then a worm attacks the bush; it dies; Jonah is again ready to die. God asks: is it right for you to be angry about the bush? And the book ends with God's question, unanswered: you are concerned about a bush; should I not be concerned about a great city with more than a hundred and twenty thousand people who do not know their right hand from their left — and also many animals?Key Ideas for Preaching* Jonah's honesty is remarkable. He does not pretend his anger is righteous. He says plainly: I ran away because I knew you would show mercy, and I did not want you to. Where in your congregation has anger at God's generosity been hiding, unspoken, behind more acceptable feelings?* Jonah's theology is not wrong — his summary of God's character (gracious, slow to anger, abounding in steadfast love) is exactly right. What has gone wrong is that he does not want that God to be that God toward these people. What does it look like to preach a Jonah-shaped hypocrisy — the theology we affirm about God we do not want extended to certain neighbors?* God's argument at the end is unforgettable. You cared about a bush you did not plant. I care about a city with a hundred and twenty thousand people. And also many animals. That final phrase is a stunning small note. God's concern is bigger than the human world. Where in your congregation has God's concern been imagined as narrower than the text describes?* The book of Jonah ends on God's question, unanswered. The reader is left to answer it themselves. What might your sermon do with the fact that Jonah is silent at the end, and we are asked to speak in his place?Significant Cautions* The book of Jonah is often preached as a story about a big fish. Do not spend the sermon on the fish. The fish is a subplot; the point is God's mercy toward people Jonah wanted destroyed.* Do not use Jonah as a stand-in for Judaism (a common Christian misreading). Jonah is a specific prophet with a specific problem, and the book is Israel's own honest self-critique. Handle carefully.Psalm 145:1–8The Psalm (Track Two) — Gracious and MercifulSummaryA psalm of praise. Every day I will bless you. Great is the Lord and greatly to be praised. One generation shall laud your works to another. The psalmist meditates on God's greatness and steadfast love. The Lord is gracious and merciful, slow to anger, abounding in steadfast love.Key Ideas for Preaching* “One generation shall laud your works to another” — the psalm assumes praise is handed down. Where in your congregation is the passing-down going quiet, and how might your sermon speak to grandparents, parents, and young adults about it?* The psalm's picture of God — gracious, slow to anger, abounding in steadfast love — is the same picture Jonah quotes bitterly. The psalmist praises what Jonah resented. What does it look like to preach the difference between celebrating God's mercy and hating that God's mercy extends to others?Significant Cautions* “Great is the Lord and greatly to be praised” has been used as an empty affirmation. Handle the language so that it lands as specific, not generic.Philippians 1:21–30The Epistle — To Live Is Christ; Live Worthy of the GospelSummaryPaul writes from prison, torn between two things he wants. For to me, living is Christ and dying is gain. If he continues in the body, he will keep laboring fruitfully for the churches. If he dies, he will be with Christ, which is far better. He is hard pressed between the two, but thinks it more necessary for him to remain, for their sake. So he expects to stay — for their progress and joy in faith. Meanwhile, he asks them to live in a manner worthy of the gospel: standing firm in one spirit, striving side by side with one mind, not intimidated by opponents. And he names something surprising: they have been granted the privilege not only of believing in Christ but of suffering for him.Key Ideas for Preaching* Paul's ambivalence is remarkable. He is not pretending to want death for spiritual show, nor pretending he does not want to be with Christ. He holds both honestly. What might your sermon do with a picture of Christian maturity that includes real desire for what comes next without contempt for what is now?* “In a manner worthy of the gospel” is not a call to moral perfection. Paul's specifics are relational — standing side by side, striving with one mind, not intimidated. Where in your congregation has “worthy of the gospel” been reduced to personal morality when Paul was describing communal courage?* “The privilege of suffering for him” is easy to skip past. Paul is describing suffering not as punishment but as proof that we belong to Christ. This is dangerous language when misused. But rightly heard, it names something real about what discipleship costs. Where has your congregation been surprised by suffering it did not expect its faith to cost?Significant Cautions* “To live is Christ, to die is gain” has been quoted in ways that shame grieving people for their grief. Paul is not saying we should not mourn death. He is naming his own particular readiness in a particular moment.* “The privilege of suffering” has been badly misused — again, to justify staying in situations of abuse and exploitation. Paul is talking about the cost of his own faithful witness, not endorsing anyone else's mistreatment.Matthew 20:1–16The Gospel — The Workers in the VineyardSummaryA landowner goes out early in the morning to hire day laborers for his vineyard. He agrees with them on a wage — a denarius, the usual day's pay — and sends them to work. He goes out again at nine, sees others idle in the marketplace, and hires them, promising to pay them what is right. Same at noon. Same at three. At five o'clock — one hour before the workday ends — he goes out again and finds still more people standing around. He hires them too. When evening comes, he tells his manager to pay everyone, beginning with the last hired. Each five o'clock worker receives a denarius. So do the three o'clock, noon, and nine o'clock workers. So do the workers who have been there since dawn. They grumble against the landowner: these last worked only one hour, and you have made them equal to us who have borne the burden of the day and the scorching heat. The landowner responds: friend, I have done you no wrong. You agreed to a denarius. Am I not allowed to do what I choose with what belongs to me? Or is your eye evil because I am generous? So the last will be first, and the first will be last.Key Ideas for Preaching* The landowner keeps going back out. He does not stop hiring at nine or at noon or at three. He keeps going out to find people who are still standing idle. This is not a story about a landowner who accidentally overpays some latecomers. This is a story about a landowner who has been actively seeking workers all day. What does it mean for your congregation to hear that God is still going out, still seeking, still bringing people in — even at the eleventh hour?* The all-day workers' complaint is understandable. They worked longer; they should be paid more. Their argument is not stupid. It is what almost anyone would say. The parable is not shaming them for the logic; it is inviting them into a different kind of accounting. Where in your congregation has fairness-as-comparison quietly displaced generosity-as-gift?* The landowner's question — “is your eye evil because I am generous?” — is one of the sharpest in the parables. In the ancient world, “an evil eye” meant envy — the kind of envy that grows dark and pained when it sees someone else's good fortune. The workers' pain is not really that they were paid too little; the landowner has just proven they were paid what was promised. Their pain is that other people were paid what those people had not earned. What might your sermon do to help a congregation notice their own comparison patterns without shaming them?* “The last will be first, and the first will be last.” Read alongside the rest of the parable, this line is more of an invitation than a threat — a reframing of what it means to be first at all. God's economy is not a race with winners and losers. It is a vineyard with an unexpected wage. What would change in your congregation if that were actually believed?Significant Cautions* The parable is often preached as if the all-day workers are simply villains. They are not. They are people who have been treated with real fairness (they got what they agreed to) and are struggling with the disorienting sight of generosity toward others. Preach with compassion.* Do not press the parable into a political program about labor economics or wage policy. It is a parable about the kingdom of God, not a policy paper. This does not mean it has no political implications — it does — but do not reduce it to those.* “The last will be first” has been misused as revenge language against successful or established Christians. That is not the parable's tone. The landowner is not humiliating anyone; he is redefining what first and last mean.Thematic ConnectionsThe Gospel is the natural center — a parable about God's disorienting generosity and what it exposes in us.On Track One, the manna in the wilderness pairs with the Gospel in a specific way. Both texts are about God's daily provision — bread each morning, a denarius at the end of the day. Both refuse the logic of stockpiling. And both assume that God's generosity is not measured by our labor. The manna comes freely; the denarius comes freely.On Track Two, Jonah's anger at God's mercy pairs directly with the all-day workers' grumbling. Both stories name the same spiritual problem: it is one thing to celebrate God's generosity toward us, and another thing entirely to accept it being extended to people we did not think deserved it. Jonah names it in his prayer; the workers name it in their grumbling. The invitation of both texts is the same — to let God's generosity expand rather than contract our own hearts.Philippians 1 sits inside the day as a picture of what it looks like when Paul's own life is shaped by this kind of generosity. Paul is torn between two goods — being with Christ and remaining for the churches — and lets his life be shaped by what is best for others, not what is best for himself. That is what generosity of spirit produces.Psalm 145's picture of God — gracious, slow to anger, abounding in steadfast love — is the same picture Jonah quotes bitterly. Both readings hold up the mirror: what we praise about God, do we resent in God when it extends to those we did not choose?For preachers continuing a series: last week the parable of the unforgiving servant exposed what we do when we forget the scale of mercy we have been shown. This week the parable of the vineyard workers exposes what we do when we cannot bear that mercy being shown to others. The Matthew arc keeps turning the mirror slowly. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit lectionarypro.substack.com/subscribe

The parable of the workers in the vineyard raises an uncomfortable question: what if God's grace isn't fair?On this episode of Sermon Brainwave, Karoline Lewis, Cody Sanders, and Matt Skinner dig into Matthew 20:1-16 and explore why this story about a generous landowner makes us so angry. They unpack fairness, retributive justice, and what it means to see as God sees. The conversation also covers Jonah's fury at God's mercy, Exodus 16 and the daily bread that sustains a hungry people, Psalm 145's unsearchable greatness, and the opening chapter of Philippians. Preachers will find fresh angles on prophetic preaching, grace that offends our sense of power, and the four-week journey into Philippians that begins this week.

Pastor Nick is back this week as we now begin a slow walk through the little letter of Jude. Join us for this first sermon that lays out Jude's thesis and purpose for the letter.    Jude 1-4

Learn more about St. Michael's at www.st-michaels.org.

Listen to St. Anne's Sunday sermon. Watch a video of this service HERE.  Gifts and donations can be made HERE.  Click to stay connected with our weekly email.

Jonah 1:17-2:10; Psalm 118:19-29; 1 Corinthians 15:1-19; John 20:24-29

The Rev. Mary Cat Young

Listen to the Rev. Hannah Pommersheim's sermon from the Seventeenth Sunday After Pentecost, the Feast of Saint Francis, on October 5, 2025. For more sermons and information on Saint Luke's, a warm and welcoming Episcopal Church in Darien, CT, visit www.saintlukesdarien.org.

October 5, 2025 - The Seventeenth Sunday after Pentecost - Fr. Christopher Yoder by All Souls' Episcopal Church

Bill Stanford - Seventeenth Sunday After Pentecost, 2025

Our Bible Reading of the Day is Genesis 22:1-19. God had blessed Abraham with the son he had waited for his entire life; yet now God asks the seemingly impossible—sacrifice your son to Me. By faith, Abraham takes Isaac to the mountain, trusting God, who was able to raise his son from the dead. Abraham completes the test, and God provides the sacrifice. Christ is the ultimate sacrifice, substituting His perfect, sinless life for our sinful lives to save us from the just wrath of God for eternity. 

Luke 17:5-10   The apostles said to the Lord, "Increase our faith!" The Lord replied, "If you had faith the size of a mustard seed, you could say to this mulberry tree, `Be uprooted and planted in the sea,' and it would obey you. "Who among you would say to your slave who has just come in from plowing or tending sheep in the field, `Come here at once and take your place at the table'? Would you not rather say to him, `Prepare supper for me, put on your apron and serve me while I eat and drink; later you may eat and drink'? Do you thank the slave for doing what was commanded? So you also, when you have done all that you were ordered to do, say, `We are worthless slaves; we have done only what we ought to have done!'"

Sunday, October 5, 2025

Fr Chris Borah Habakkuk 1:1-13; 2:1-4Psalm 37:1-172 Timothy 1:1-14Luke 17:5-10

Rev. Justin Hendrix // Habakkuk 1:1-13; 2:1-4; Psalm 37:1-17; 2 Timothy 1:1-14; Luke 17:5-10

34 But the Pharisees hearing that he had silenced the Sadducees, came together:Pharisaei autem audientes quod silentium imposuisset sadducaeis, convenerunt in unum : 35 And one of them, a doctor of the law, asking him, tempting him:et interrogavit eum unus ex eis legis doctor, tentans eum : 36 Master, which is the greatest commandment in the law?Magister, quod est mandatum magnum in lege? 37 Jesus said to him: Thou shalt love the Lord thy God with thy whole heart, and with thy whole soul, and with thy whole mind.Ait illi Jesus : Diliges Dominum Deum tuum ex toto corde tuo, et in tota anima tua, et in tota mente tua. 38 This is the greatest and the first commandment.Hoc est maximum, et primum mandatum. 39 And the second is like to this: Thou shalt love thy neighbour as thyself.Secundum autem simile est huic : Diliges proximum tuum, sicut teipsum. 40 On these two commandments dependeth the whole law and the prophets.In his duobus mandatis universa lex pendet, et prophetae. 41 And the Pharisees being gathered together, Jesus asked them,Congregatis autem pharisaeis, interrogavit eos Jesus, 42 Saying: What think you of Christ? whose son is he? They say to him: David's.dicens : Quid vobis videtur de Christo? cujus filius est? Dicunt ei : David. 43 He saith to them: How then doth David in spirit call him Lord, saying:Ait illis : Quomodo ergo David in spiritu vocat eum Dominum, dicens : 44 The Lord said to my Lord, Sit on my right hand, until I make thy enemies thy footstool?Dixit Dominus Domino meo : Sede a dextris meis, donec ponam inimicos tuos scabellum pedum tuorum? 45 If David then call him Lord, how is he his son?Si ergo David vocat eum Dominum, quomodo filius ejus est? 46 And no man was able to answer him a word; neither durst any man from that day forth ask him any more questions.Et nemo poterat ei respondere verbum : neque ausus fuit quisquam ex illa die eum amplius interrogare.The Liturgy reminds us today of the great commandment of charity towards God and our neighbour, "The precept is twofold," declares St Augustine, "but charity is one." We love God above all and our neighbour for His sake.

In our continuing series on the values and practices of Servants, our guest preacher, Fr. Michael Mayo, encourages to study the way of Jesus in the Bible and seek truth in everything with curiosity. We always have more to learn about God, His people, and His world.If you like what you hear, we hope you'll join us in person if you're in the area. Learn more about us:⁠⁠https://linktr.ee/servantsanglican⁠⁠⁠⁠⁠⁠https://www.servantsanglican.org/⁠

Matthew 5:13–16 Rev'd Dr. David Glade October 5, 2025

Pastor Steven preaches from 2 Timothy 1:1-14Let us know you heard the message. Send us a text!Welcome to Pastor Steven G. Lightfoot's Podcast. Sermons and homilies by Rev. Steven G. Lightfoot. Pastor Steven is an ordained elder in the Global Methodist Church and serves as Senior Pastor to First Methodist Church Splendora and Shepherd Methodist Church in Southeast Texas. Thanks for listening! Join us each week for a new message. May God bless you and keep you.

October 5, 2025Today's Reading: Luke 17:1-10Daily Lectionary: Deuteronomy 5:1-21; Matthew 8:18-34“Pay attention to yourselves! If your brother sins, rebuke him, and if he repents, forgive him, and if he sins against you seven times in the day, and turns to you seven times, saying, ‘I repent,' you must forgive him.” (Luke 17:3-4)In the Name + of Jesus. Amen.Rebuking is the fun part. You've been hurt badly. Their words ring in your ears, and one part of you cannot believe what you just heard. “They called me WHAT?” “I can't believe they did that.” But that other part of you starts digging down, mining the depths of the Law to try and get them. There it is. You've got them now. Like an attorney about to play the winning bit of evidence, you triumphantly display it. “What about the 8th commandment?!” you cry. A little rush of triumph. That did it. That took the air out of their tires. Shoulders droop, tears flow. Out come the words. “I'm sorry.” What's your next move? Your sinful flesh has the answer. Leave them to sit in the mess that they have made. Draw it out. Make them feel it. Make them sting. Make them hurt like they hurt you. But that's the sinful flesh talking, and that's not how we as Christians are called to act toward those who are repentant. Because that's not how God acts toward us. You know your sins. You know your fallen state. You know that your transgressions are too many to count. You know that God doesn't deal with us as we deserve, that the blood of Jesus cleanses all our sins, and that the Lord's forgiveness means that we are spotless before Him. So, what do you do with your friend who sinned against you? Treat them exactly as God has treated you, and give them the same words. “I forgive you.” In the Name + of Jesus. Amen.O God, our refuge and strength, the author of all godliness, by Your grace hear the prayers of Your Church. Grant that those things which we ask in faith we may receive through Your bountiful mercy; through Jesus Christ, Your Son, our Lord, who lives and reigns with You and the Holy Spirit, one God, now and forever.Rev. Jonathan Lackey, Pastor of Grace Lutheran Church, Vine Grove, KY.Audio Reflections Speaker: Pastor Jonathan Lackey is the pastor at Grace Lutheran Church, Vine Grove, KY.Step back in time to the late Reformation and learn about a divisive yet inspirational figure: Matthias Flacius Illyricus. His contributions to Lutheranism still echo in our teachings today, from the Magdeburg Confession to parts of the Lutheran Confessions. Learning about Flacius's life will help you understand more intricacies of the Reformation than ever before.

Seventeenth Sunday after Pentecost: October 5th, 2025. Deacon Michael Dampier preaches. The post Seventeenth Sunday after Pentecost: October 5th, 2025 appeared first on Christ Church of Austin.

Year C, Proper 22, Seventeenth Sunday After Pentecost

Year C, Proper 22, Seventeenth Sunday After Pentecost

Year C, Proper 22, Seventeenth Sunday After Pentecost

Pr. Sean Daenzer Director of Worship for the Lutheran Church Missouri Synod LCMS Worship The post Looking Forward to Sunday Morning (Three Year Lectionary): Seventeenth Sunday after Pentecost – Pr. Sean Daenzer, 9/29/25 (2722) first appeared on Issues, Etc..

Join hosts Rolf Jacobson, Karoline Lewis, and Matt Skinner for another engaging episode of Sermon Brainwave as they tackle the challenging texts for October 5th, 2025. In this episode, the hosts dive deep into Luke 17:5-10, exploring the disciples' request to "increase our faith" and Jesus' puzzling response about mustard seeds and mulberry trees. They grapple with the difficult connection between faith and obedience, and whether Jesus is redirecting or chastising his followers. The conversation takes a fascinating turn as Rolf introduces Habakkuk as perhaps the best biblical example of what faith truly means - not passive waiting, but active resistance and trust in God's vision even when the world seems to be falling apart. The hosts explore how "the righteous will live by faith" plays out in times of societal chaos and personal struggle. The episode also touches on Lamentations as a theology of witnessing suffering, 2 Timothy's emphasis on faithful endurance, and practical ways to incorporate lament into worship and preaching. Whether you're a preacher preparing for Sunday or someone interested in thoughtful biblical interpretation, this episode offers fresh insights into these challenging texts. Commentaries for the Seventeenth Sunday after Pentecost can be found on the Working Preacher website at https://www.workingpreacher.org/commentaries/revised-common-lectionary/ordinary-27-3/commentary-on-luke-175-10-6. *  *  * Don't forget to like, subscribe, and share to stay connected with more insightful lectionary discussions! Reminder: We have commentaries for the Revised Common Lectionary, the Narrative Lectionary, and Evangelio (Spanish-language Gospel). We're here for you, working preachers! ABOUT SERMON BRAINWAVE: Sermon Brainwave is a production of Luther Seminary's Working Preacher, which has been providing trusted biblical interpretation and preaching inspiration since 2007. Find more episodes and resources by visiting https://www.workingpreacher.org/. Watch this episode on YouTube at https://youtu.be/IoDCX3D32pY.

Enjoy this podcast? Your support on Patreon helps us in so many ways... Patreon: patreon.com/commonprayerdaily_________________________________________________________________OpeningBlessed be God: Father, Son, and Holy Spirit.And blessed be his kingdom, now and for ever. Amen.Come, let us worship God our King.Come, let us worship Christ, our King and our God.Come, let us worship Christ among us, our King and our God.Holy God,holy and mighty,holy immortal one,have mercy upon us. (3x)Glory be to the + Father and to the Son and to the Holy Spirit,now and always and forever and ever. Amen. From Psalm 51Open my lips, O Lord, *and my mouth shall proclaim your praise.Create in me a clean heart, O God, *and renew a right spirit within me.Cast me not away from your presence *and take not your holy Spirit from me.Give me the joy of your saving help again *and sustain me with your bountiful Spirit.Glory be to the + Father and to the Son and to the Holy Spirit,now and always and forever and ever. Amen. A PsalmPsalm 92Bonum est confiteriIt is a good thing to give thanks to the Lord, and to sing praises to your Name, O Most High;To tell of your loving-kindness early in the morning and of your faithfulness in the night season;On the psaltery, and on the lyre, and to the melody of the harp.For you have made me glad by your acts, O Lord; and I shout for joy because of the works of your hands.Lord, how great are your works! your thoughts are very deep.The dullard does not know, nor does the fool understand, that though the wicked grow like weeds, and all the workers of iniquity flourish,They flourish only to be destroyed for ever; but you, O Lord, are exalted for evermore.For lo, your enemies, O Lord, lo, your enemies shall perish, and all the workers of iniquity shall be scattered.But my horn you have exalted like the horns of wild bulls; I am anointed with fresh oil.My eyes also gloat over my enemies, and my ears rejoice to hear the doom of the wicked who rise up against me.The righteous shall flourish like a palm tree, and shall spread abroad like a cedar of Lebanon.Those who are planted in the house of the Lord shall flourish in the courts of our God;They shall still bear fruit in old age; they shall be green and succulent;That they may show how upright the Lord is, my Rock, in whom there is no fault. Psalm 93Dominus regnavitThe Lord is King; he has put on splendid apparel; the Lord has put on his apparel and girded himself with strength.He has made the whole world so sure that it cannot be moved;Ever since the world began, your throne has been established; you are from everlasting.The waters have lifted up, O Lord, the waters have lifted up their voice; the waters have lifted up their pounding waves.Mightier than the sound of many waters, mightier than the breakers of the sea, mightier is the Lord who dwells on high.Your testimonies are very sure, and holiness adorns your house, O Lord, for ever and for evermore. Glory be to the + Father and to the Son and to the Holy Spirit,now and always and forever and ever. Amen. The Readings2 Corinthians 6:16–7:1What agreement has the temple of God with idols? For we are the temple of the living God; as God said,“I will make my dwelling among them and walk among them,and I will be their God,and they shall be my people.Therefore go out from their midst,and be separate from them, says the Lord,and touch no unclean thing;then I will welcome you,and I will be a father to you,and you shall be sons and daughters to me,says the Lord Almighty.”Since we have these promises, beloved, let us cleanse ourselves from every defilement of body and spirit, bringing holiness to completion in the fear of God. The Word of the LordThanks Be to God Matthew 15:21–28And Jesus went away from there and withdrew to the district of Tyre and Sidon. And behold, a Canaanite woman from that region came out and was crying, “Have mercy on me, O Lord, Son of David; my daughter is severely oppressed by a demon.” But he did not answer her a word. And his disciples came and begged him, saying, “Send her away, for she is crying out after us.” He answered, “I was sent only to the lost sheep of the house of Israel.” But she came and knelt before him, saying, “Lord, help me.” And he answered, “It is not right to take the children's bread and throw it to the dogs.” She said, “Yes, Lord, yet even the dogs eat the crumbs that fall from their masters' table.” Then Jesus answered her, “O woman, great is your faith! Be it done for you as you desire.” And her daughter was healed instantly. The Word of the LordThanks Be to GodThe Apostles' CreedI believe in God, the Father almighty, creator of heaven and earth;I believe in Jesus Christ, his only Son, our Lord. He was conceived by the power of the Holy Spirit and born of the Virgin Mary. He suffered under Pontius Pilate, was crucified, died, and was buried. He descended to the dead. On the third day he rose again. He ascended into heaven, and is seated at the right hand of the Father. He will come again to judge the living and the dead.I believe in the Holy Spirit, the holy catholic Church, the communion of saints, the forgiveness of sins the resurrection of the body, and the life everlasting. Amen. ExamenIn God's presence, think through the day ahead:the work you will do, the people you will encounter, the dangers or uncertainties you face, the possibilities for joy and acts of kindness, any particular resolutions you need to renew, consider what might draw you from the love of God and neighbor, the opportunities you will have to know and serve God and to grow in virtue, remember those closest to you and all for whom you have agreed to pray, ask God's blessings, guidance, and strength in all that lies before you. Gather up these thoughts and reflections in the wordsOur Savior taught us to say: The Lord's PrayerOur Father, who art in heaven, hallowed be thy Name, thy kingdom come, thy will be done, on earth as it is in heaven. Give us this day our daily bread. And forgive us our trespasses, as we forgive those who trespass against us. And lead us not into temptation, but deliver us from evil. For thine is the kingdom, and the power, and the glory, for ever and ever. Amen. The Collects of the DayO God, because without you we are not able to please you, mercifully grant that your Holy Spirit may in all things direct and rule our hearts; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, now and for ever. Amen. Lord God, almighty and everlasting Father, you have brought us in safety to this new day: Preserve us with your mighty power, that we may not fall into sin, nor be overcome by adversity; and in all we do, direct us to the fulfilling of your purpose; through Jesus Christ our Lord. Amen. Closing PrayersA Prayer of St. ChrysostomAlmighty God, you have given us grace at this time with one accord to make our common supplication to you; and you have promised through your well-beloved Son that when two or three are gathered together in his Name you will be in the midst of them: Fulfill now, O Lord, our desires and petitions as may be best for us; granting us in this world knowledge of your truth, and in the age to come life everlasting. Amen. Glory be to the + Father and to the Son and to the Holy Spirit,now and always and forever and ever. Amen.Lord, have mercy! (3x)God, be gracious to us and bless us and shine Your countenance upon us and have mercy on us.This is the day that the Lord has made; let us rejoice and be glad in it!The Father+ is my hope; the Son, my refuge; the Holy Spirit, my protection: All-Holy Trinity, glory to You!Amen!

Sunday, September 15, 2024

Year B, Proper 19, Seventeenth Sunday After Pentecost

Year B, Proper 19, Seventeenth Sunday After Pentecost

Year B, Proper 19, Seventeenth Sunday After Pentecost

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Pr. Sean Daenzer Director of Worship for the Lutheran Church Missouri Synod LCMS Worship The post 2543. Looking Forward to Sunday Morning (3 Year Lectionary): Seventeenth Sunday after Pentecost – Pr. Sean Daenzer, 9/10/24 first appeared on Issues, Etc..

Year B, Proper 19, Seventeenth Sunday After Pentecost

Year B, Proper 19, Seventeenth Sunday After Pentecost

Awet Andemicael and Greg Sterling discuss the power of speech, risk in hymnody… and middle school!... in James 3:1-12. The text is appointed for the Seventeenth Sunday after Pentecost, in Year B of the Revised Common Lectionary.More Yale Bible Study resources, including a transcript of this episode, at: https://YaleBibleStudy.org/podcastAwet Andemicael is Associate Dean of Marquand Chapel at Yale Divinity School. Gregory Sterling is the Reverend Henry L. Slack Dean and Lillian Claus Professor of New Testament at Yale Divinity School.Connect with Yale Bible Study: Facebook: @YDSCCE Twitter: @BibleYale YouTube: youtube.com/c/YaleBibleStudy LinkedIn: linkedin.com/company/yds-center-for-continuing-education Thank you for listening!

We use our tongues a lot. We use them to swallow, speak, and help us chew food. They're the strongest muscle in the human body relative to its size. It likewise, has an outsized impact on our lives. The words it forms can edify or eviscerate. So, Jonathan and Seth discuss words and speech this week based on James' comment that "the tongue is a small member, yet it boasts of great exploits" (3:5). What makes speech so powerful? How can we use it to benefit others? How does human speech mirror God's speech? There are too many questions to answer in one podcast episode, but we tried nonetheless. We're thrilled you're with us! As the lectionary moves to the end of Year B, the texts become more apocalyptic, so stay tuned for some wild stories and discussions about the other appointed texts (as we try to skirt talking about the end times week after week).

Join Profs. Karoline Lewis, Joy J. Moore, and Matt Skinner for a conversation on the Revised Common Lectionary texts for the Seventeenth Sunday after Pentecost (Ord. 24B) on September 15, 2024.  The cohosts explore the theme of identity and the question of who Jesus is. They also discuss the importance of wisdom and the power of words; as well as the need for self-denial and taking up one's cross in following Jesus. The conversation concludes with a reflection on the impact of words and the importance of speaking words of life and hope. Commentaries for the Seventeenth Sunday after Pentecost (Ord. 24B):  https://www.workingpreacher.org/commentaries/revised-common-lectionary/ordinary-24-2/commentary-on-mark-827-38-6. Timecodes: Promo - 0:00 Intro - 0:43 Mark 8: 27-38 (Gospel Reading) - 1:25 Isaiah 50: 4-9a (First Reading) - 12:32 Psalm 116: 1-9 - 17:39 Proverbs 1: 20-33 (Semi-continuous First Reading)  - 19:20 James 3: 1-12 (Second Reading) - 24:07 Epilogue on Karl Jacobson - 28:44 Outro - 29:40 End - 30:15 * * * Connect with Working Preacher https://www.workingpreacher.org/ https://www.facebook.com/workingpreacher https://www.instagram.com/workingpreacher/ https://x.com/WorkingPreacher Watch the Full Episode: https://youtu.be/joMXvCzscK4.