Podcasts about sixteenth sunday after pentecost

Father William Danaher gives his sermon on the Sixteenth Sunday After Pentecost at Christ Church Cranbrook.

Sixteenth Sunday After Pentecost

What does it mean to hear and do the words of Jesus? Listen as we complete our Sermon on the Mount series this week.    Text: Matt 7:24-8:1

Rev. Peter C. Bender

Rev. Peter C. Bender

Sunday, September 13, 2026

We invite you to listen to this sermon from the Rev. Ryan Fleenor from the 10am service on the Sixteenth Sunday After Pentecost, September 13, 2026. Today, we celebrate Saint Luke's Homecoming & Feast of the Dedication, when we return to three Sunday services. 8am, 10am in church and livestreamed, and 5pm Come As You Are CAYA, in the AYCC and livestreamed. For more information on Saint Luke's Parish, please visit www.saintlukesdarien.org.

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Daniel Adkinson - Sixteenth Sunday After Pentecost, 2026

1 And it came to pass, when Jesus went into the house of one of the chief of the Pharisees, on the sabbath day, to eat bread, that they watched him.Et factum est cum intraret Jesus in domum cujusdam principis pharisaeorum sabbato manducare panem, et ipsi observabant eum. 2 And behold, there was a certain man before him that had the dropsy.Et ecce homo quidam hydropicus erat ante illum. 3 And Jesus answering, spoke to the lawyers and Pharisees, saying: Is it lawful to heal on the sabbath day?Et respondens Jesus dixit ad legisperitos et pharisaeos, dicens : Si licet sabbato curare? 4 But they held their peace. But he taking him, healed him, and sent him away.At illi tacuerunt. Ipse vero apprehensum sanavit eum, ac dimisit. 5 And answering them, he said: Which of you shall have an ass or an ox fall into a pit, and will not immediately draw him out, on the sabbath day?Et respondens ad illos dixit : Cujus vestrum asinus, aut bos in puteum cadet, et non continuo extrahet illum die sabbati? 6 And they could not answer him to these things.Et non poterant ad haec respondere illi. 7 And he spoke a parable also to them that were invited, marking how they chose the first seats at the table, saying to them:Dicebat autem et ad invitatos parabolam, intendens quomodo primos accubitus eligerent, dicens ad illos : 8 When thou art invited to a wedding, sit not down in the first place, lest perhaps one more honourable than thou be invited by him:Cum invitatus fueris ad nuptias, non discumbas in primo loco, ne forte honoratior te sit invitatus ab illo. 9 And he that invited thee and him, come and say to thee, Give this man place: and then thou begin with shame to take the lowest place.Et veniens is, qui te et illum vocavit, dicat tibi : Da huic locum : et tunc incipias cum rubore novissimum locum tenere. 10 But when thou art invited, go, sit down in the lowest place; that when he who invited thee, cometh, he may say to thee: Friend, go up higher. Then shalt thou have glory before them that sit at table with thee.Sed cum vocatus fueris, vade, recumbe in novissimo loco : ut, cum venerit qui te invitavit, dicat tibi : Amice, ascende superius. Tunc erit tibi gloria coram simul discumbentibus : 11 Because every one that exalteth himself, shall be humbled; and he that humbleth himself, shall be exalted.quia omnis, qui se exaltat, humiliabitur : et qui se humiliat, exaltabitur.Jesus healed heale the man with dropsy. He tells them a parable showing that God exalts whosoever humbles himself.

Isaiah 45:21-25; Psalm 127; Philippians 2:5-11; John 12:31-36a The Sixteenth Sunday after Pentecost - Psalm 127 Father Christian Ruch Download

The Sixteenth Sunday After Pentecost

This week we begin a new preaching series unpacking the verse from Mark 12:30. To start, Fr. David Trautman explains what it means to love the Lord with all our heart.If you like what you hear, we hope you'll join us in person if you're in the area. Learn more about us at ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.servantsanglican.org/⁠⁠⁠⁠⁠⁠

Set Your Eyes on the Cross Pasto Brian Kachelmeier

This week, Pastor David explores the challenging topic of forgiveness, examining its biblical roots, the parable of the unforgiving servant, and what it means to forgive as a core part of Christian identity. It challenges listeners to consider how forgiveness shapes our hearts and lives.

Ruth Ann shares a powerful message.

Word & Sermon Weekly – Sixteenth Sunday after Pentecost – September 13, 2026 Genesis 50:15–21 Romans 14:1–12 Matthew 18:21–35 Learn more about Zion Lutheran Church and the Christian faith, by subscribing to this podcast, and joining us next Sunday by visiting www.zionhiawatha.org

God is so gracious and wise that he uses the rejection of his Son as the means of saving the world that rejected him.

Year A, Proper 19, Sixteenth Sunday After Pentecost

Year A, Proper 19, Sixteenth Sunday After Pentecost

Peter Bender of The Concordia Catechetical Academy Concordia Catechetical Academy The post Looking Forward to Sunday Morning (Three-Year Lectionary): Sixteenth Sunday After Pentecost – Pr. Peter Bender, 9/9/26 (2522) first appeared on Issues, Etc..

Year A, Proper 19, Sixteenth Sunday After Pentecost

Year A, Proper 19, Sixteenth Sunday After Pentecost

Year A, Proper 19, Sixteenth Sunday After Pentecost

Proper 19 (24) Sixteenth Sunday after Pentecost (Year A, 2025-2026) Scripture Readings: Exodus 14:19-31, Psalm 114, Romans 14:1-12, Matthew 18:21-35

Last week we heard the process for handling harm within the community. This week we hear how far the forgiveness extends. Peter asks the question we all quietly want to ask — is there a limit? — and Jesus answers by rejecting the whole counting frame, then tells one of the hardest parables in the Gospels.Track One brings us the crossing of the Red Sea and, at the preacher's choice, either Psalm 114 or the Songs of Moses and Miriam that celebrated the crossing. Track Two brings us Joseph forgiving his brothers — a fitting Old Testament companion to the Gospel, and one of the most extraordinary reconciliation scenes in the Bible — paired with Psalm 103's picture of a mercy as wide as the distance between east and west.The Epistle continues Paul's practical instructions, this time on judging one another over matters of conscience: welcome those who are weak in faith, do not despise those whose consciences differ from yours, and remember that we all give an account to the same Lord.For preachers continuing a series: the Matthew 18 arc closes here. Next week brings the parable of the workers in the vineyard — a shift to the question of God's generosity toward those who came late. The Gospel keeps exposing our secret bookkeeping.The ReadingsExodus 14:19–31First Reading (Track One) — Crossing the Red SeaSummaryIsrael is trapped between Pharaoh's army and the sea. The pillar of cloud that has been leading them moves behind them, becoming a barrier between the Egyptians and the Israelites. Moses stretches out his hand; the Lord drives back the sea by a strong east wind all night, and the waters divide. Israel walks through on dry ground. Pharaoh's chariots pursue them. In the morning watch, God throws the Egyptians into panic; the wheels of their chariots clog. Moses stretches out his hand again; the waters return; the Egyptian army is drowned. Israel sees the great work the Lord has done and believes.Photo by Miguel Lindo on UnsplashKey Ideas for Preaching* The pillar that led Israel now stands between them and their pursuers. God's presence is not just a light for the road ahead; it can also be a wall between us and what pursues us. Where in your congregation might people need to hear that God's presence protects as well as leads?* The sea is parted by wind and by night — a whole night of what must have looked like slow, uncertain divine work. Deliverance in this text takes time. What might your sermon do with a God whose deliverance is not always instantaneous?* The text names the Egyptians' death honestly. This is not a story of pure joy for anyone who reads it carefully. How might your sermon hold together the reality of God's deliverance and the sober fact that it came at cost to others?Significant Cautions* The drowning of the Egyptians has been used triumphally in ways that make God's people cheer at the death of enemies. Rabbinic tradition teaches that God rebuked the angels for singing when the Egyptians drowned. Christian preaching should honor that restraint.* Do not press the Red Sea as a metaphor for whatever escape your people are hoping for. The text is doing specific historical and theological work; it is not a general promise about deliverance from difficulty.Psalm 114The Psalm (Track One, primary option) — When Israel Went Out from EgyptSummaryA short psalm celebrating the exodus. The sea saw and fled. The Jordan turned back. The mountains skipped like rams. The whole earth is called to tremble at the presence of the Lord.Key Ideas for Preaching* The psalm imagines the whole creation reacting to God's deliverance — the sea, the Jordan, the mountains. The natural world has skin in the game. What might your sermon do with a picture of deliverance that includes creation, not just people?* The closing line — “tremble, O earth, at the presence of the Lord” — is a call, not a threat. The trembling is reverence, not fear. Where has your congregation confused reverence with terror?Significant Cautions* The vivid poetry (“mountains skipped like rams”) is imagination, not physics. Do not preach a literalist reading that flattens the psalm's exuberance.Exodus 15:1b–11, 20–21The Psalm (Track One, alternative option) — The Songs of Moses and MiriamSummaryA song celebrating the crossing. Moses and the Israelites sing that the Lord has triumphed gloriously — the horse and rider thrown into the sea. The song rehearses God's mighty acts against Pharaoh. Then Miriam, named as a prophet, and the women take up tambourines and sing back the refrain: sing to the Lord, for he has triumphed gloriously.Key Ideas for Preaching* The song is answered by Miriam and the women, dancing with tambourines. The tradition of women's celebration is worth honoring in a church that has too often silenced it. What might it mean to preach a Miriam-shaped moment in your congregation this week?* The song is exuberant, martial, and specific. It names Pharaoh's death by name. Later Jewish tradition will pull back from too much celebration of enemies' death. What does it look like to sing the song faithfully in the modern moment, honoring the joy of the delivered without the cruelty of the triumphant?Significant Cautions* The song's celebration of enemies' destruction has been used to bless violent triumphalism in Christian history. Handle with care.Genesis 50:15–21First Reading (Track Two) — Joseph Forgives His BrothersSummaryJacob has died, and Joseph's brothers are afraid. They imagine that Joseph has only been kind to them because their father was alive, and that now he will finally take revenge for what they did to him. They send a message pleading for forgiveness, claiming their father commanded it before he died. Joseph weeps. When they come to him and offer themselves as his slaves, he refuses. “Am I in the place of God?” he says. “Even though you intended to do harm to me, God intended it for good, in order to preserve a numerous people, as he is doing today.” And he speaks kindly to them and promises to provide for them and their little ones.Key Ideas for Preaching* Joseph's brothers cannot believe they are forgiven. They construct a story about their father commanding it — as if forgiveness requires a legal warrant. Joseph's tears seem to be for the fact that they still cannot receive what he has been giving them for years. Where in your congregation are people still constructing stories to make forgiveness legally binding, when what has been offered is grace?* “Am I in the place of God?” That is Joseph's own restraint — the recognition that judgment is not his to hand out. What does it look like to preach a restraint like Joseph's in a culture that keeps insisting we get to keep score?* “You intended it for harm; God intended it for good” is Joseph's theological interpretation of his own suffering. It is his to offer, not ours to impose. Where has this line been forced on people whose harm has not yet been redeemed, and how might Joseph's own timing correct the church's misuse?Significant Cautions* “God intended it for good” should not be handed to suffering people as an explanation. Joseph earned that meaning through decades of hardship. No one else has to earn a lecture on it.* The brothers' fear is real, and Joseph does not dismiss it. Do not preach forgiveness in a way that skips over the wounder's guilt or the wounded's ongoing work.Psalm 103:(1–7), 8–13The Psalm (Track Two) — As Far as East Is from WestSummaryOne of the tenderest psalms in the psalter. Bless the Lord, O my soul. The Lord forgives your iniquity, heals your diseases, redeems your life from the Pit, crowns you with steadfast love. The Lord is merciful and gracious, slow to anger, abounding in steadfast love. God does not deal with us according to our sins. As far as the east is from the west, so far God removes our transgressions from us. As a parent has compassion for their children, so the Lord has compassion for those who fear him.Key Ideas for Preaching* The images the psalmist reaches for are specific: as far as east is from west, as high as heavens above the earth, as a parent has compassion. Each is stretched to the breaking point of comparison. Where in your congregation has God's mercy been imagined as measured, when the psalm imagines it as immeasurable?* “God does not deal with us according to our sins.” Read alongside the Gospel's parable of the unforgiving servant, that sentence reframes the question. God is not scorekeeping. Where in your congregation are people still keeping score of their own failures with a strictness God has already refused?* The psalm opens and closes with “bless the Lord, O my soul.” Blessing is what the psalmist owes God for what God has done — not obligation, blessing. What might your sermon do to help a congregation practice the specific spiritual movement of blessing God for mercy already received?Significant Cautions* “The Lord has compassion for those who fear him” has been used to make God's mercy conditional. Read in context, “fear of the Lord” here is closer to reverence than to terror, and the whole psalm's argument is about mercy that outstrips deserving.Romans 14:1–12The Epistle — Do Not Judge One AnotherSummaryPaul writes to a community with real conflict over matters of conscience — some think one day is more sacred than another; some eat meat and others eat only vegetables. His instruction is striking. Welcome those who are weak in faith, but not for the purpose of quarreling over opinions. Do not judge those who eat what you do not; do not despise those who abstain from what you enjoy. Each is responsible to the Lord for their own conscience. We do not live to ourselves; we do not die to ourselves. We belong to the Lord. And each of us will give an account of ourselves — to God, not to each other.Key Ideas for Preaching* Paul takes for granted that the community will contain people whose consciences produce different answers to real questions. He does not try to force uniformity. He calls for mutual welcome. Where in your congregation has uniformity been mistaken for unity?* “Who are you to pass judgment on servants of another?” That is Paul's blunt question. The person you are judging does not answer to you. They answer to the same Lord you do. What does it look like to preach humility about our own judgments without collapsing into “anything goes”?* “None of us lives to ourselves, and none of us dies to ourselves… we are the Lord's.” Paul is describing a form of life in which our lives are not primarily our own possessions to defend but our Lord's to steward. Where in your congregation has ownership language crept in where stewardship language belonged?Significant Cautions* “Welcome the weak in faith” language has been used condescendingly to describe people whose convictions differ from ours. Paul is not endorsing that condescension. Handle the language carefully.* Paul's instruction is not “anything goes.” He is describing matters of conscience where the community must make room for difference. Do not stretch this to bless behaviors Paul elsewhere addresses directly.Matthew 18:21–35The Gospel — The Unforgiving ServantSummaryPeter asks Jesus how many times he should forgive a member of the church who sins against him — as many as seven times? Jesus answers: not seven times, but seventy-seven times. Then he tells a parable. A king wants to settle accounts with his servants. One is brought who owes him ten thousand talents — an unimaginable sum. The servant cannot pay. The king orders him and his family sold, but the servant falls to his knees and begs for patience. Out of pity, the king forgives the whole debt. The same servant then finds a fellow servant who owes him a hundred denarii — a small sum by comparison. He seizes the fellow servant by the throat and demands payment. When his fellow servant begs for patience, he refuses and throws him in prison. Other servants report this to the king, who summons the first servant. “You wicked servant! I forgave you all that debt because you pleaded with me. Should you not have had mercy on your fellow servant, as I had mercy on you?” In anger, the king hands him over to be tortured until he pays. Jesus concludes: so my heavenly Father will also do to every one of you, if you do not forgive your brother or sister from your heart.Key Ideas for Preaching* Peter thinks seven times is generous. In rabbinic tradition, three times was the standard; seven doubles that and adds one. Peter is proud of himself for the offer. Jesus's answer — seventy-seven times — is not a math problem. It is a rejection of the whole counting frame. Where in your congregation has forgiveness been imagined as a limited resource?* The amounts in the parable are extraordinary. Ten thousand talents was more money than the whole Roman Empire could tax in a year. A hundred denarii was about a hundred days' wages for a laborer. Jesus is making a specific and shocking point: the difference between what God has forgiven us and what we are being asked to forgive each other is a difference of galaxies. What might your sermon do to make that scale actually felt?* The parable does not soften the judgment at the end. The unforgiving servant is handed over. Jesus makes the application explicit. This is one of the hardest lines in Jesus's teaching. How does your sermon hold together the graciousness of the forgiveness and the seriousness of the warning without collapsing either?* The passage does not require us to reconcile with people who continue to harm us, or to stay in relationships where forgiveness has been offered but the harm has not stopped. Forgiveness and reconciliation are not the same thing. What might your sermon say to those in the room who have been taught that Christian forgiveness required them to endure ongoing harm?Significant Cautions* “Forgive from your heart” has been used to tell abused people that their inability to feel forgiveness meant their faith was inadequate. That is a grievous misuse. Forgiveness is a decision to release the debt; it is not always accompanied by warm feelings, especially early on.* The parable's judgment is severe. Do not use it as a threat against people who are struggling to forgive. Jesus's audience is the disciples, not the wounded.* “Seventy-seven times” is not a literal cap. Do not preach as if seventy-eight would be too many.* The parable should not be used to pressure people into premature reconciliation with abusers, in families or elsewhere. Forgiveness is possible; renewed relationship requires actual repentance and often protection.Thematic ConnectionsThe Gospel is the natural center — the continuation and close of the Matthew 18 arc on community life. Last week the process for handling harm; this week the extent of the forgiveness. Peter asks the question we all want to ask, and Jesus rejects the frame.On Track One, the crossing of the Red Sea gives us God's dramatic deliverance. It is a different kind of freedom than the Gospel names — freedom from enemies rather than freedom from the debts we hold against each other. But both texts are about God doing something we could not do for ourselves, and asking us to trust it.On Track Two, Joseph's forgiveness of his brothers pairs directly with the Gospel. Joseph forgives brothers who cannot believe they are forgiven. He refuses to be their judge. He points them, instead, to the God whose intentions have run through the whole story.Romans 14 sits inside the day as a reminder that the same principle applies within the community as much as it does to those who have wounded us. Do not judge. Do not despise. Welcome. The one you are judging belongs to the Lord, not to you.Psalm 103's picture of God's mercy — as far as east from west, as high as heavens from earth — is the theological ground under all of it. God does not deal with us according to our sins. We are asked, especially on Track Two, to hand out mercy the way we have received it.For preachers continuing a series: the Matthew 18 arc closes here. Next week (Proper 20) brings the parable of the workers in the vineyard — a shift to the question of God's generosity toward those who came late. The Gospel keeps exposing our secret bookkeeping. 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

Peter asks Jesus a simple question: how many times should I forgive? Jesus answers with the parable of the unforgiving servant, and the answer gets uncomfortable fast. In this episode of Sermon Brainwave, Cody Sanders, Karoline Lewis, and Matt Skinner dig into Matthew 18:21-35 for the 16th Sunday after Pentecost. They explore why forgiveness is never a one-time decision and why the parable's financial imagery still stings today. The team also connects this hard teaching to Genesis 50, Exodus 14, Psalm 103, and Romans 14, tracing a single thread of forgiveness, patience, and community across all four texts. They wrestle honestly with the parable's violent ending and its risk of being misapplied to survivors of abuse. This episode gives preachers real tools for handling one of Matthew's toughest parables with honesty and care.

This week, Pastor Chris fills in the preaching duties and continues our study in the Gospel of Luke

Listen to the Rev. Ansley Walker's sermon from the Sixteenth Sunday After Pentecost on September 21, 2025. For more sermons and information on Saint Luke's, a warm and welcoming Episcopal Church in Darien, CT, visit www.saintlukesdarien.org.

The Rev. Keith Esposito

sermon by the Rev. Sarah Stripp

Luke 16:19-31   Jesus said, "There was a rich man who was dressed in purple and fine linen and who feasted sumptuously every day. And at his gate lay a poor man named Lazarus, covered with sores, who longed to satisfy his hunger with what fell from the rich man's table; even the dogs would come and lick his sores. The poor man died and was carried away by the angels to be with Abraham. The rich man also died and was buried. In Hades, where he was being tormented, he looked up and saw Abraham far away with Lazarus by his side. He called out, `Father Abraham, have mercy on me, and send Lazarus to dip the tip of his finger in water and cool my tongue; for I am in agony in these flames.' But Abraham said, `Child, remember that during your lifetime you received your good things, and Lazarus in like manner evil things; but now he is comforted here, and you are in agony. Besides all this, between you and us a great chasm has been fixed, so that those who might want to pass from here to you cannot do so, and no one can cross from there to us.' He said, `Then, father, I beg you to send him to my father's house-- for I have five brothers-- that he may warn them, so that they will not also come into this place of torment.' Abraham replied, `They have Moses and the prophets; they should listen to them.' He said, `No, father Abraham; but if someone goes to them from the dead, they will repent.' He said to him, `If they do not listen to Moses and the prophets, neither will they be convinced even if someone rises from the dead.'"

Sunday, September 28, 2025

Fr Chris Borah Amos 6:1-7Psalm 1461 Timothy 6:11-19Luke 16:19-31

9/28/2025

The Rich Man and Lazarus: The Sixteenth Sunday After Pentecost- Lectionary: 09/28/2025 by Shawn Ozbun

Year C, Proper 21, Sixteenth Sunday After Pentecost

Year C, Proper 21, Sixteenth Sunday After Pentecost

Year C, Proper 21, Sixteenth 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): Sixteenth Sunday after Pentecost – Pr. Sean Daenzer, 9/23/25 (2661) first appeared on Issues, Etc..

Year C, Proper 21, Sixteenth Sunday After Pentecost

Join Karoline Lewis, Matt Skinner, and Rolf Jacobson for Sermon Brainwave as they dive deep into the lectionary readings for the 16th Sunday After Pentecost (September 28, 2025). In this thought-provoking episode, the hosts explore the parable of the rich man and Lazarus from Luke 16:19-31, examining themes of wealth, justice, and what it truly takes for someone to repent. They discuss how this challenging parable connects to broader themes in Luke's Gospel, from the Sermon on the Plain to stories of transformation like Zacchaeus. The conversation also covers the prophetic voices of Amos 6:1a-4,7 and the surprising hope found in Jeremiah 32:1-3a, 6-15, where the prophet makes a remarkable act of faith by purchasing land while Jerusalem is under siege. The hosts conclude with reflections on Psalm 146 and 1 Timothy 6:6-19, exploring the early church's ongoing struggles with wealth and Christian living. Commentaries for the Twelfth Sunday after Pentecost can be found on the Working Preacher website at https://www.workingpreacher.org/commentaries/revised-common-lectionary/ordinary-26-3/commentary-on-luke-1619-31-10. *  *  * 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/fyxXLihF6vg.