Podcasts about sunday after pentecost

Sermon from Fr. David Nix on the 5th Sunday After Pentecost on 1 Pet 3 and Luke 15. Music bumpers by Enrique Aguilar.

Peter Bender of The Concordia Catechetical Academy Concordia Catechetical AcademyThe post Looking Forward to Sunday Morning (Three-Year Lectionary): Fifth Sunday After Pentecost – Pr. Peter Bender, 6/22/26 (1731) first appeared on Issues, Etc..

Sermon by Bishop Baskerville-Burrows

Gospel Reading: Matthew 10:24-39

Father Tomlinson preaches the homily on the traditional 4th Sunday after Pentecost.

This guide covers the readings appointed in the Revised Common Lectionary for the Fifth Sunday after Pentecost (Proper 8), Year A, falling on June 28, 2026.This Sunday closes the four-week arc of Jesus' sending discourse in Matthew 10. The shape of that arc is worth holding in view as you prepare. Four weeks ago, Jesus called Matthew the tax collector from his table. Three weeks ago, he sent the twelve out with empty hands. Two weeks ago, he warned them about the cost of being sent. This week, the discourse closes with three short verses about welcome — a cup of cold water, a household opening its door, a small kindness that Jesus says is received as if it were given to him. After the heaviness of last week, the gentleness of this closing is itself part of the message: found, sent, warned, now received.The Old Testament tracks pull in very different directions. Track One brings us Genesis 22 — the binding of Isaac — paired with Psalm 13's repeated cry of “how long.” This is one of the hardest texts in all of Scripture, and the guide says so plainly. Some preachers will choose to preach it, and the guide tries to help them do so with care. Some will choose not to, and that is a legitimate decision; the cautions section makes the case that the choice should be made with information rather than avoidance. Track Two brings us Jeremiah's confrontation with the false prophet Hananiah, paired with Psalm 89's exuberant praise. The Epistle continues in Romans 6, where Paul presses the practical implications of having been freed in baptism.The ReadingsGenesis 22:1–14First Reading (Track One) — The Binding of IsaacSummaryThis is one of the most difficult passages in all of Scripture. Without warning, the narrator tells us that God is going to test Abraham, and then God asks him to do something unspeakable — to take his beloved son Isaac, the long-awaited child of the promise, and offer him as a burnt offering. Abraham rises early the next morning, says nothing to anyone, and sets out with two servants and the boy. On the third day, he leaves the servants behind. He places the wood on Isaac's back. Isaac, walking beside him, finally speaks the question that shatters the silence of the scene: “Father, the fire and the wood are here, but where is the lamb for a burnt offering?” Abraham answers, “God himself will provide.” At the place of sacrifice, Abraham builds an altar, binds his son, places him on the wood, and reaches out his hand for the knife. At the last possible moment, an angel calls his name. Do not lay a hand on the boy. Abraham looks up and sees a ram caught in a thicket. He calls the place “The Lord will provide.”Key Ideas for Preaching* Three times in this chapter, Abraham answers with the same word — “Here I am.” Once to God, once to Isaac, once to the angel who stops him. The same single-hearted availability that gets Abraham into this terrible scene is also what lets him hear the voice that stops him. What might it mean for your congregation that the posture of being fully present to God includes the readiness to be interrupted?* The line “God will provide” is spoken by Abraham before the ram appears. He does not say it after the rescue, looking back; he says it on the way up the mountain, before he knows how. What might it look like for your people to speak the provision before they can see it — not as denial of the situation, but as honest trust in the character of God?* The ram was caught in the thicket the whole time. The provision was already there. Abraham had to keep climbing to find it. Where in your congregation has the help they are pleading for actually been present all along, waiting to be seen rather than waiting to be made?* The story ends with a name: “The Lord will provide.” Generations of pilgrims will later climb that mountain remembering not the test but the providing. What might it mean for your congregation to name the places in their own lives the same way — not by what almost happened, but by what God did?* Some preachers will choose not to preach this text, and that is a legitimate decision. The text is genuinely painful, and the work of holding it carefully is real. If you do preach it, what would it look like to let your people feel the horror of the scene rather than rushing past it toward a moral?Significant Cautions* This text has been used to argue that faith requires the suspension of ordinary ethics — that whatever God commands, however terrible, must be obeyed without question. That is a dangerous reading, especially in a world where people have committed real violence claiming divine instruction. The story actually ends the practice of child sacrifice in its ancient context; it does not bless it.* The text has often been read as a kind of preview of God's giving up his own Son on the cross. There are echoes worth noticing, but pressed too hard, this reading turns God into someone who almost kills children. That has done real damage in a hospital room or beside a grave. Handle the connection gently if you make it at all.* “God tested Abraham” can land cruelly on people whose suffering has been described to them as a test. The text does not offer a general theology of suffering as divine examination. Be careful not to extend the scene into a blanket explanation for any congregation member's grief.* Sarah is entirely absent from this chapter. Some Jewish tradition has heard her cry in the silence, and her death in the very next chapter has been linked to this scene. Be honest about her absence rather than papering over it.* The story has been used to bless the harm of family members in the name of religious obedience. Be especially careful that nothing in your sermon could be heard that way — particularly in light of the kinds of misuses we noted last week in Matthew 10.Psalm 13The Psalm (Track One) — How Long?SummaryThis is one of the shortest psalms in the Bible — six verses — and one of the most concentrated. It opens with the question “how long” asked four times in two verses: how long will God forget? how long will God hide? how long must the psalmist bear pain? how long will the enemy be exalted? Then a brief, urgent prayer for God to look and answer. And then, unexpectedly, a turn. “But I trusted in your steadfast love. My heart shall rejoice in your salvation. I will sing to the Lord, because he has dealt bountifully with me.” The lament does not erase itself, but it ends in trust.Key Ideas for Preaching* “How long” appears four times in two verses. There is no embarrassment about the repetition. Where in your congregation are people quietly afraid that their “how long” prayer has gone on too long, and what would it free in them to hear that the Bible knows that prayer by heart?* The turn at the end of the psalm is not a resolution. The problem has not gone away. What has shifted is who the psalmist is remembering. How might this teach your people what to do when their situation has not changed but their grip on God needs steadying?* Read alongside Genesis 22, the psalm gives voice to what Abraham, and perhaps Isaac, and perhaps Sarah could not say out loud. How might pairing the two texts honor the unspoken cry inside the more famous story?Significant Cautions* “I will rejoice in your salvation” can be turned into a command to feel better. The psalmist arrives at that line; he does not start there. Be careful not to use this psalm to shame those who are still living in the “how long” verses.Jeremiah 28:5–9First Reading (Track Two) — The Test of a ProphetSummaryThis is part of a longer scene. Jeremiah has been prophesying that the Babylonian exile will be long — a generation or more. Hananiah, another prophet, has been promising the opposite: that the exile will be brief and that God is about to break the yoke of Babylon quickly. The selected verses give Jeremiah's reply. He says, in effect: I would love for your prophecy to be true. May God do what you say. But the prophets who came before us prophesied war and disaster and pestilence; the prophet who promises peace is recognized as a true prophet only when the peace actually arrives. The test of a true word from God is whether it bears out in time.Key Ideas for Preaching* Jeremiah does not dismiss Hananiah out of hand. He says, in effect, “amen — may the Lord do as you have prophesied.” Then he names the harder truth. What does it look like for your congregation to take seriously the appeal of every comforting message, including the ones that turn out to be false?* Jeremiah's test of a true prophet is whether the word comes to pass. That is a slow test. It does not yield quick certainty. Where in your congregation has the desire for fast answers led people toward voices that sound encouraging but do not bear out?* The bigger backdrop is that the people of God are being asked to live faithfully through a long, hard time — not to expect a quick rescue. What might it mean for your congregation to hear that some of the most pressing questions of faith are about how to live well inside a hard season, not how to escape it?Significant Cautions* This text has been used to demand that anyone with a hopeful word be dismissed as a false prophet. Jeremiah does not say that. He says that some hopeful words turn out to be false. He does not say all of them are.* Be careful with the implication that suffering and hardship are always the more spiritually credible message. That framing has its own pastoral dangers, especially in contexts where genuine deliverance is in fact what God is bringing.Psalm 89:1–4, 15–18The Psalm (Track Two) — Of Your Steadfast Love I Will SingSummaryA hymn celebrating God's steadfast love and faithfulness. The opening verses promise to sing God's praise forever, and remember God's covenant with David — the promise to establish his line. The second set of verses turns to the people: happy are those who know the festal shout, who walk in the light of God's face. Their strength is from God; their joy is in God's name. The lectionary selects only the praise sections of a longer psalm that, by its end, becomes a sustained complaint about whether God has kept the very promises being celebrated here.Key Ideas for Preaching* “I will sing of your steadfast love forever.” The opening commitment is to a long song, not a passing feeling. What does it look like for your congregation's praise to be the kind of thing they intend to keep singing for a long time, regardless of how a given week has gone?* “Happy are the people who know the festal shout.” That suggests there is a kind of joy that has to be learned — practiced, taught, shouted out loud. Where might your people need permission to practice praise rather than wait for it to arrive on its own?* Paired with Jeremiah's hard-eyed realism, this psalm reminds us that honest realism about difficulty and unembarrassed praise are not opposites. Both belong. How might your sermon hold these two together?Significant Cautions* The lectionary's selection omits the long complaint that closes Psalm 89. If you preach the praise alone, be honest with your congregation that this is one voice within a longer, more complicated prayer — not the whole of the psalm.Romans 6:12–23The Epistle — Wages and GiftSummaryPaul picks up where last week left off. The argument has been that baptism unites us with Christ in his death and frees us from the rule of sin. Now Paul presses the practical implications. Do not let sin reign in your bodies. Do not present yourselves to sin as instruments of wrongdoing; present yourselves to God as people alive from the dead. Then he reaches for a metaphor that lands uncomfortably on modern ears: you were once slaves of sin, now you are slaves of righteousness. Paul acknowledges that the metaphor is limited — “I am speaking in human terms,” he says, “because of your natural limitations.” The passage closes with one of his most famous lines: the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord.Key Ideas for Preaching* Paul assumes that we are always under some kind of authority — and that the question is not whether we will serve something, but what we will serve. Where in your congregation might it be freeing to hear that the choice is not between independence and submission, but between two very different kinds of belonging?* The “wages of sin is death” line has often been preached as a scare tactic. But Paul sets it next to a contrast: the free gift of God is eternal life. Wages are earned. Gifts are not. What might it shift in your people to hear that what God offers is fundamentally not a paycheck?* Paul says he is speaking in human terms “because of your natural limitations.” He admits openly that the metaphor he is using is imperfect. What does it look like to preach with the same kind of humility — using the words available while admitting that they cannot quite contain what is being said?Significant Cautions* Paul's slavery language is rough. It was uncomfortable in its own century, and it is much more so now, in a world where actual chattel slavery has shaped enormous suffering. Be honest that the metaphor has its limits and has been misused.* “The wages of sin is death” has been wielded as a threat. The structure of the verse actually points the other way — the news, the good news, is the free gift on the other side of the comma.* “Slaves to righteousness” should not be flattened into a demand for moralism. Paul's freedom is freedom from a set of destructive authorities, not freedom into a list of rules.Matthew 10:40–42The Gospel — A Cup of Cold WaterSummaryThis is the close of the long sending discourse, and after the difficult sayings of last week, the tone here is unexpectedly gentle. Jesus speaks of welcome — how those who welcome the disciples welcome him, and how those who welcome him welcome the One who sent him. Then he names the smallest possible kindness: even a cup of cold water given to one of these little ones in the name of a disciple will not lose its reward. The whole sending speech, which began with sober instructions and warnings, closes here on what almost sounds like a warm afterthought — but an afterthought that turns out to carry real weight.Key Ideas for Preaching* The discourse closes not with grandeur but with the smallest possible act of hospitality — a cup of cold water. Where in your congregation has the imagination for “real” ministry crowded out the small kindnesses that Jesus actually names here?* Jesus says that welcoming a disciple is welcoming him. That goes both directions. It promises something to your people when they are welcomed — they carry Christ with them. And it asks something of your people when they are the welcomers. How might this two-way welcome shape your congregation's sense of both being received and receiving?* This is the fourth and final Sunday of the Matthew 10 arc. Three weeks ago, the disciples were sent with empty hands. Two weeks ago, they were warned that the road would be hard. Today, the discourse closes with the promise that the smallest welcome is not lost. How might your sermon let your people feel the shape of the whole arc — and the unexpected tenderness of its close?Significant Cautions* “These little ones” is a tender phrase, but it has sometimes been preached condescendingly, as if the speaker were the welcomer and someone else were the recipient. In this passage, the disciples are the little ones. Be careful which direction your sermon casts the metaphor.* The “reward” language is easy to flatten into transactional thinking — do this small thing and earn that big thing. Jesus is not running a points system. He is saying that nothing offered in his name goes unnoticed.* The cup of cold water has sometimes been used to bless the substitution of small charity for real engagement with the systems that produce thirst in the first place. Both the small act and the larger work matter. Do not let one be used to excuse the absence of the other.Thematic ConnectionsAfter three Sundays of increasingly difficult Gospel readings, the lectionary closes the Matthew 10 arc with three short, gentle verses about welcome. The four-week shape is worth holding together: found, sent, warned, received. The disciples who were called from their tables, then sent out with empty hands, then warned about the cost, are now placed inside a network of hospitality — disciples who carry Christ with them, and households who welcome them as Christ.The Old Testament tracks pull in very different directions, and the preacher's choice matters. Track One brings Genesis 22 alongside the brief Gospel — the agonizing test of Abraham paired with the small kindness of a cup of cold water. The contrast is severe, and the preacher has real work to do to make that pairing serve a congregation rather than overwhelm it. Psalm 13's repeated “how long” gives voice to the silence inside Abraham's obedience.Track Two brings Jeremiah's confrontation with false prophecy — the hard-eyed test of whether a word from God actually bears out — and pairs it with Psalm 89's exuberant praise. The combination invites a congregation to hold honest realism and unembarrassed worship together.Romans is on both tracks and continues to develop the question of what kind of life baptism actually launches. The wages-and-gift contrast at the close of the reading offers a clean line for a sermon on either track.The Gospel itself is short enough that it may not seem to carry an entire sermon, but its closing image — a cup of cold water — is worth a sermon in its own right. After the heaviness of last week, the smallness of this week's instruction is itself the good news. The disciples Jesus has been preparing are not asked to do impossible things; they are asked to receive and to give the smallest kindnesses faithfully — and to trust that those kindnesses are received as if they were given to him. 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

Romans 8: 18-23; Luke 5: 1-11; Haydock CommentaryIf you've enjoyed the podcast, please consider making a donation or purchasing my 200+ page “5 Minute Theology” Compilation. Go to buymeacoffee.com/catholicdailybrief and click on the "Shop” tab.Also, if you enjoy these episodes, please give a five star rating and share the podcast with your friends and family

Third Sunday after Pentecost Church Service @ Redeemer Lutheran LCMS

IntroductionMoses tells the Israelites that they are called to be a priestly kingdom anda holy people. Jesus sends out the disciples as laborers into the harvest. Inbaptism we too are anointed for ministry, sharing God's compassion withour needy world. From the Lord's table we go forth to proclaim the goodnews, to heal the sick, and to share our bread with the hungryReadings:Second Reading: First Reading: Exodus 19:2-8a, Second Reading Romans 5:1-8  , Gospel: Matthew 9:35—10:8

IntroductionGod does not promise that the path of the disciple will be easy.Jeremiah feels the pain of rejection from those who do not want tohear what he has to say. Jesus declares that his words may bring starkdivision. Even so, we need not be afraid for God accounts for each hairon our heads. Though we may experience rejection, frustration,division, and death, God's grace and love make us a new creation eachday. Marked with the cross and filled with holy food, we are sent fromworship to witness to Christ in the world.Readings:Psalm: 69:7-18, Romans 6:1b-11, and Matthew 10:24-39

Prayer of the Day Teach us, good Lord God, to serve you as you deserve, to give and not to count the cost, to fight and not to heed the wounds, to toil and not to seek for rest, to labor and not to ask for reward, except that of knowing that we do your will, through Jesus Christ, our Savior and Lord. Amen. Welcome to Calvary Lutheran Church 619 3RD AVE SW, PERHAM, MN 56573 Thank God. Share Jesus. Help Others   Support Our Livestream Ministry—and Empower Our Youth! Each week, our YouTube, Facebook Live and our podcast services are made possible by our amazing youth media team. That's right—they run the cameras, audio, and streaming software—and we're proud to pay them for their work, helping them build life skills while serving the church. Your donation supports: Livestream costs (equipment, internet, tools) Paid media roles for our youth Continued outreach through digital ministry If you've been blessed by our services, consider giving here: https://www.calvaryperham.com/gifts Thank you for helping us serve our community—and raise up the next generation! Facebook: / calvaryperham YouTube: / @calvaryperham Podcast on Spotify https://open.spotify.com/show/7hbXujm... Podcast public site https://rss.com/podcasts/april16th2023/ Lakes 99.5 Radio Sundays at Ten Thirty AM https://player.listenlive.co/64121 TUESDAY WORSHIP 9 AM Arvig TV Channel 14 Egiving https://secure.myvanco.com/YMVS/home Website: https://calvaryperham.com/ Vanco Mobile App on Phone/Tablet: Vanco Mobile Faith Engagement has replaced the Give+ App. Search “vanco mobile faith engagement” in the app store to download on your phone or tablet, Calvary is “Calvary Lutheran Church ELCA.” Website: Click the orange E-Giving button at https://calvaryperham.com/

1 Corinthians 1:4-9   Preacher: Pastor Jonathan Fischer

The Rev. Mary Cat Young

Worship for Sunday June 14, 2026, from Queen Anne Lutheran Church in Seattle, our 10:00 service— Pastor Dan Peterson; Cantor Kyle Haugen Prelude—Variations on KUORTANE (ELW 576)                                                                                  Sulo N. Alonen (1899–1976) • Introit—Psalm 67:3, 4, 7 • Gathering Hymn—Rise Up, O Saints of God! (ELW 669) • First Reading—Exodus 19:2-8a • Second Reading— Romans 5:1-8  • Gospel—Matthew 9:35—10:8  • Sermon—Pastor Dan Peterson • Hymn of the Day—In Christ Called to Baptize (ELW 575) • Distribution Hymn—We Come to the Hungry Feast (ELW 479) • Sending Hymn —We All Are One in Mission ( ELW 576) • Postlude—KOUTANE: We All Are One in Mission; Mark Sedio (b. 1954)⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Link here to view the bulletin⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠.⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Enjoying our worship recordings? Consider giving. ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Visit this link⁠⁠⁠⁠⁠⁠.

Rev. Peter C. Bender

Rev. Peter C. Bender

Join us for a conversation about the text for June 28, 2026! The readings for the Fifth Sunday after Pentecost are Jeremiah 28:5–9, Psalm 119:153–160, Romans 7:1–13, and Matthew 10:34–42.

The Third Sunday after Pentecost St. John's, Lafayette Square Washington, DC Release date: 14 June 2026

sermon by the Rev. Christopher McAbee

Gospel Reading: Matthew 9:35 -- 10:8

How do you handle anger, especially anger towards another believer? Jesus has some very practical, and uncomfortable, statements to make when we're angry with a fellow Christian.  Text: Matthew 5:21-26

We are the helpless, harassed sheep who foolishly promise we can keep God's Law perfectly (Exodus). Knowing we can't, Christ dies for us while we are still His broken, weak enemies (Romans). Moved by profound compassion, Jesus sends out His Church into the world to deliver this free gift of life and forgiveness to all who are weary (Matthew). It shifts the focus entirely away from what we do for God, and centers fully on what God has done, and continues to do, for us.

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

Danny Cox gives his sermon on the Third Sunday After Pentecost at Christ Church Cranbrook.

Sunday, June 14, 2026 ~ Sermon by Deacon Michael GrubeGeneral podcast introduction using "Be Thou My Vision." General podcast outro using "Be Thou My Vision."

Hosea 5:15-6:6Psalm 50:7-15Romans 4:13-25Matthew 9:9-13, 18-26+Chris Green2nd Sunday After Pentecost (Proper 5)www.allsoulsknoxville.comAll Souls Substack865-214-6682100 W 5th Ave., KnoxvilleSundays @ 10:30amSupport the show

Matthew 9:35-10:23   Jesus went about all the cities and villages, teaching in their synagogues, and proclaiming the good news of the kingdom, and curing every disease and every sickness. When he saw the crowds, he had compassion for them, because they were harassed and helpless, like sheep without a shepherd. Then he said to his disciples, “The harvest is plentiful, but the laborers are few; therefore ask the Lord of the harvest to send out laborers into his harvest.” Then Jesus summoned his twelve disciples and gave them authority over unclean spirits, to cast them out, and to cure every disease and every sickness. These are the names of the twelve apostles: first, Simon, also known as Peter, and his brother Andrew; James son of Zebedee, and his brother John; Philip and Bartholomew; Thomas and Matthew the tax collector; James son of Alphaeus, and Thaddaeus; Simon the Cananaean, and Judas Iscariot, the one who betrayed him. These twelve Jesus sent out with the following instructions: “Go nowhere among the Gentiles, and enter no town of the Samaritans, but go rather to the lost sheep of the house of Israel. As you go, proclaim the good news, ‘The kingdom of heaven has come near.' Cure the sick, raise the dead, cleanse the lepers, cast out demons. You received without payment; give without payment. Take no gold, or silver, or copper in your belts, no bag for your journey, or two tunics, or sandals, or a staff; for laborers deserve their food. Whatever town or village you enter, find out who in it is worthy, and stay there until you leave. As you enter the house, greet it. If the house is worthy, let your peace come upon it; but if it is not worthy, let your peace return to you. If anyone will not welcome you or listen to your words, shake off the dust from your feet as you leave that house or town. Truly I tell you, it will be more tolerable for the land of Sodom and Gomorrah on the day of judgment than for that town. “See, I am sending you out like sheep into the midst of wolves; so be wise as serpents and innocent as doves. Beware of them, for they will hand you over to councils and flog you in their synagogues; and you will be dragged before governors and kings because of me, as a testimony to them and the Gentiles. When they hand you over, do not worry about how you are to speak or what you are to say; for what you are to say will be given to you at that time; for it is not you who speak, but the Spirit of your Father speaking through you. Brother will betray brother to death, and a father his child, and children will rise against parents and have them put to death; and you will be hated by all because of my name. But the one who endures to the end will be saved. When they persecute you in one town, flee to the next; for truly I tell you, you will not have gone through all the towns of Israel before the Son of Man comes.”

Father Tomlinson preaches the homily on the 3rd Sunday after Pentecost.

Sunday, June 14, 2026

1 Peter 5: 6-11; Luke 15: 1-10; Haydock CommentaryIf you've enjoyed the podcast, please consider purchasing my 200+ page “5 Minute Theology” Compilation. Go to buymeacoffee.com/catholicdailybrief and click on the "Shop” tab.Also, if you enjoy these episodes, please give a five star rating and share the podcast with your friends and family

Sermon XXXII, taken from "Sermons for Sunday", a compilation of homilies by St. Alphonsus Liguori (+1787) Please consider donating to help keep this podcast going by going to buymeacoffee.com/catholicdailybrief Also, if you enjoy these episodes, please give a five star rating and share the podcast with your friends and family

Welcome to St. Peter's Chelsea!Sign up for our newsletter to connect with and find out more about weekly offerings! https://view.flodesk.com/emails/6776ab74d8316b405487c04fhttps://www.stpeterschelsea.orgFollow us online!https://www.facebook.com/StPetersChelseahttps://www.instagram.com/stpeterschelsea/linktr.ee/stpeterschelseaWelcome to St. Peter's Chelsea!Sign up for our newsletter to connect with and find out more about weekly offerings! https://view.flodesk.com/emails/6776ab74d8316b405487c04fhttps://www.stpeterschelsea.orgFollow us online!https://www.facebook.com/StPetersChelseahttps://www.instagram.com/stpeterschelsea/linktr.ee/stpeterschelsea

Robin Adams - Third Sunday After Pentecost, 2026

Pastor Klinkenberg delivers the message in the Sanctuary.

Pastor Van Blarcom delivers the message in the Auditorium.

Exodus 19:1-8; Psalm 16; Romans 5:1-11; Matthew 9:35-38 The Third Sunday after Pentecost Father Peter Berg Download

1 Now the publicans and sinners drew near unto him to hear him.Erant autem appropinquantes ei publicani, et peccatores ut audirent illum. 2 And the Pharisees and the scribes murmured, saying: This man receiveth sinners, and eateth with them.Et murmurabant pharisaei, et scribae, dicentes : Quia hic peccatores recipit, et manducat cum illis. 3 And he spoke to them this parable, saying:Et ait ad illos parabolam istam dicens : 4 What man of you that hath an hundred sheep: and if he shall lose one of them, doth he not leave the ninety-nine in the desert, and go after that which was lost, until he find it?Quis ex vobis homo, qui habet centum oves, et si perdiderit unam ex illis, nonne dimittit nonaginta novem in deserto, et vadit ad illam quae perierat, donec inveniat eam? 5 And when he hath found it, lay it upon his shoulders, rejoicing:Et cum invenerit eam, imponit in humeros suos gaudens : 6 And coming home, call together his friends and neighbours, saying to them: Rejoice with me, because I have found my sheep that was lost?et veniens domum convocat amicos et vicinos, dicens illis : Congratulamini mihi, quia inveni ovem meam, quae perierat. 7 I say to you, that even so there shall be joy in heaven upon one sinner that doth penance, more than upon ninety-nine just who need not penance.Dico vobis quod ita gaudium erit in caelo super uno peccatore poenitentiam agente, quam super nonaginta novem justis, qui non indigent poenitentia. 8 Or what woman having ten groats; if she lose one groat, doth not light a candle, and sweep the house, and seek diligently until she find it?Aut quae mulier habens drachmas decem, si perdiderit drachmam unam, nonne accendit lucernam, et everrit domum, et quaerit diligenter, donec inveniat? 9 And when she hath found it, call together her friends and neighbours, saying: Rejoice with me, because I have found the groat which I had lost.Et cum invenerit convocat amicas et vicinas, dicens : Congratulamini mihi, quia inveni drachmam quam perdideram. 10 So I say to you, there shall be joy before the angels of God upon one sinner doing penance.Ita, dico vobis, gaudium erit coram angelis Dei super uno peccatore poenitentiam agente.[10] "Before the angels": By this it is plain that the spirits in heaven have a concern for us below, and a joy at our repentance and consequently a knowledge of it.

Sermon by Pastor Tom

Rev. Canon Brian Campbell // Psalm 100; Romans 5:1-11; Matthew 9:35-10:15

Sermon from The Rev. Laurie Wurm on June 14, 2026

Peter Bender of The Concordia Catechetical Academy Concordia Catechetical AcademyThe post Looking Forward to Sunday Morning (Three-Year Lectionary): Third Sunday After Pentecost – Pr. Peter Bender, 6/11/26 (1621) first appeared on Issues, Etc..