Podcasts about twelfth sunday after pentecost

The Rev. Elizabeth Marie Melchionna

Sermon delivered on the Feast of St. Joachim, Father of the Blessed Virgin Mary, and the Twelfth Sunday After Pentecost, 2026, in Harrisburg, Pennsylvania, by Rev. Tobias Bayer. Epistle: Ecclus. 39, 6-14 | Gospel: Matt. 1, 1-16.

Pastor Klinkenberg delivers the message in the Auditorium.

Pastor Van Blarcom delivers the message in the Sanctuary.

Psalm 118; Colossians 2:6-15; Luke 18:9-17 The Twelfth Sunday after Pentecost - Psalm 118 Father Christian Ruch Download

The Rev. Todd Blackham

Pastor Paul Pett's sermon from Sunday, August 16, 2026, the Twelfth Sunday After Pentecost.Subscribe to our Sermon Audio Podcast on your favorite podcast app.Tap or click the Sermon Study Material link and take a deeper dive into Pastor Pett's message.

Year A, Proper 15, Twelfth Sunday After Pentecost

Pastor Paul Pett's Daily Devotional for Thursday, August 13, is based on Matthew 15:21-28, our Gospel Reading for the Twelfth Sunday After Pentecost..Pastor Pett's Daily Devotional is live streamed Monday through Thursday at 12 noon. Subscribe to our Daily Devotional podcast on your favorite podcast app.

Year A, Proper 15, Twelfth Sunday After Pentecost

Pastor Paul Pett's Daily Devotional for Wednesday, August 12, is based on Romans 11:1-2, 13-15, 28-32, our Epistle Reading for the Twelfth Sunday After Pentecost..Pastor Pett's Daily Devotional is live streamed Monday through Thursday at 12 noon. Subscribe to our Daily Devotional podcast on your favorite podcast app.

Year A, Proper 15, Twelfth Sunday After Pentecost

Pastor Paul Pett's Daily Devotional for Tuesday, August 11, is based on Isaiah 56:1, 6-8, our Old Testament Reading for the Twelfth Sunday After Pentecost..Pastor Pett's Daily Devotional is live streamed Monday through Thursday at 12 noon. Subscribe to our Daily Devotional podcast on your favorite podcast app.

Peter Bender of The Concordia Catechetical Academy Concordia Catechetical Academy The post Looking Forward to Sunday Morning (Three-Year Lectionary): Twelfth Sunday After Pentecost – Pr. Peter Bender, 8/10/26 (2221) first appeared on Issues, Etc..

Year A, Proper 15, Twelfth Sunday After Pentecost

Proper 15 (20) Twelfth Sunday after Pentecost (Year A, 2025-2026) Scripture Readings: Genesis 45:1-15, Psalm 133, Romans 11:1-2a, 29-32, Matthew 15: (10-20), 21-28

Pastor Paul Pett's Daily Devotional for Monday, August 10, is based on Psalm 67, our Psalm for the Twelfth Sunday After Pentecost.Pastor Pett's Daily Devotional is live streamed Monday through Thursday at 12 noon. Subscribe to our Daily Devotional podcast on your favorite podcast app.

This is one of the more challenging Sundays of the year, and its texts all press toward the same difficult question: who is inside God's people, and by what authority is the boundary drawn?The Gospel gives us the story of the Canaanite woman — a scene that has troubled Christian readers for centuries because Jesus appears, at first, to refuse her request and to compare her people to dogs. What she does with his answer, and what he does with hers, is one of the most striking moments in Matthew. We will handle the passage with care and honesty about how difficult it is.The Old Testament tracks lead toward the Gospel from complementary angles. Track One brings us the moment of reconciliation in Genesis — Joseph revealing himself to the brothers who sold him — paired with Psalm 133's famous celebration of kindred living together in unity. Track Two brings us Isaiah's expansive invitation to foreigners to join themselves to the Lord, paired with Psalm 67's prayer for God's blessing to reach all nations. The Epistle continues in Romans 11 with what may be Paul's clearest word against the church's later attempts to replace or displace Israel: God has not rejected his people, and the gifts and the calling of God are irrevocable.For preachers continuing a series: the Matthew arc is now on the threshold of Peter's great confession at Caesarea Philippi, which comes next week. But before Jesus arrives there, the Gospel takes him first through a challenging encounter with a Gentile woman who insists on being heard.The ReadingsGenesis 45:1–15First Reading (Track One) — Joseph Reveals HimselfSummaryThe Joseph story reaches its most tender turning point. Joseph has been elevated in Egypt. His brothers, driven by famine, have come to Egypt to buy grain, not knowing that the powerful Egyptian official standing in front of them is the brother they sold into slavery decades ago. Joseph has tested them, wept privately more than once, and now can hold back no longer. He sends the Egyptians away so that he can weep in private with his family. And then he tells them: I am Joseph, your brother, whom you sold into Egypt. They are speechless with fear. He reassures them, kisses them, and weeps again.Key Ideas for Preaching* This scene has been prepared by pages of pain. The reconciliation does not happen quickly, and it does not happen because the brothers deserve it. Where in your congregation are people carrying the pain that comes before reconciliation, and how might this text steady them without pretending the timeline is short?* Joseph names what happened plainly — I am Joseph, whom you sold into Egypt. He does not paper over the wrong. But he also does not turn the naming into a weapon. What does it look like to preach a reconciliation that tells the truth about what happened without weaponizing it?* Joseph's theological interpretation — that God sent him ahead of the brothers to preserve life — has been misused throughout Christian history as a formula for “God used the bad thing for good.” Read within the story, it is Joseph's hard-won meaning, offered to his brothers as a gift so they can live with what they did. Where in your congregation has “God used it for good” been forced on people prematurely, and how might Joseph's own timing correct that?* The reconciliation happens through tears, not explanation. Joseph weeps three times in this scene. How might your sermon honor the role of grief in real reconciliation — the weeping that has to happen before the family can eat together again?Significant Cautions* “God sent me before you to preserve life” is Joseph's interpretation of his own experience. It should not be handed to any suffering person as an explanation of what God is doing in their life. Joseph earned that meaning through years of hardship; no one else should have to earn a lecture on it.* The reconciliation is real but incomplete. The brothers remain afraid. Jacob will hear the news and be transformed. The years of harm have consequences that this scene does not undo. Do not preach reconciliation as if it erases the past.* The trafficking of Joseph, which we read about two weeks ago, is not made good by his elevation. Do not use his rise to soften the reality of what was done to him.Psalm 133The Psalm (Track One) — How Very Good and PleasantSummaryOne of the shortest psalms in the Bible, and one of the most quoted. How very good and pleasant it is when kindred live together in unity. The psalm reaches for two vivid images — oil running down Aaron's head onto his beard and clothing, and dew falling on the mountains — to describe what such unity is like. The psalm closes with the observation that this is where the Lord commanded blessing.Photo courtesy of the Catholic ScotKey Ideas for Preaching* The psalm's images are surprisingly bodily — oil on the head, running down the beard, falling on the collar; dew on mountains. Unity, for the psalmist, is something felt and touched, not just theorized. Where has your congregation reduced unity to an idea that can be agreed on, when the psalm imagines something more embodied?* Read alongside today's Genesis reading, the psalm's celebration of kindred in unity comes at the cost of what preceded it in Joseph's story. Unity is real, and it is also the fruit of long, painful work. How might your sermon hold both together?Significant Cautions* Do not preach unity as the suppression of difference. The psalm celebrates kindred living together, not kindred pretending to be identical.* “Kindred” can be read narrowly — only our people, only our tribe. In light of today's Isaiah and Matthew readings, the wider point of the day is that God's kindred is larger than we thought.Isaiah 56:1, 6–8First Reading (Track Two) — A House of Prayer for All PeoplesSummaryThe prophet speaks a word from God that extends the covenant beyond the boundaries of ethnic Israel. The verses selected for today focus on foreigners who have joined themselves to the Lord — they are welcomed to the holy mountain, their offerings will be accepted, and God's house will be called a house of prayer for all peoples. God declares plainly: I will gather still others besides those already gathered. (The verses between 1 and 6, not included in the reading, extend the same welcome to eunuchs — a striking expansion for its time.)Key Ideas for Preaching* The prophet is naming a widening of the people of God that many in the community would have resisted. Foreigners are welcomed. God's house is a house of prayer for all peoples. Where in your congregation is this widening still contested, and how might Isaiah's word speak to it?* The verses skipped by the lectionary include the equally striking welcome of eunuchs — people who could not have children and were, in the ancient world, excluded from full covenant standing. The wider prophetic vision includes people whose bodies and identities the community had already written off. What might it look like to name that omitted section in your sermon, so that its welcome is not left silent?* “I will gather still others besides those already gathered.” That is God's own commitment to keep expanding the people. Where has your congregation quietly assumed that the gathering is complete?Significant Cautions* Do not use this text to bless or condemn any modern political program — the prophet is speaking about God's covenant people, not about state immigration policy.* “House of prayer for all peoples” was quoted by Jesus in the temple. That connection is worth naming, but be careful not to use the connection to displace the original Jewish audience of the prophet.Psalm 67The Psalm (Track Two) — Let All the Peoples Praise YouSummaryA short psalm that opens with the language of the priestly blessing — may God be gracious to us and bless us — but extends outward almost immediately. The whole point of God's blessing on this people is that God's saving power might be known among all nations. “Let all the peoples praise you, O God; let all the peoples praise you.” The psalm closes with the harvest and God's blessing reaching to the ends of the earth.Key Ideas for Preaching* The blessing on this people, in this psalm, is for the sake of all peoples. God's grace does not stop with those who first receive it. Where has your congregation received God's grace as if it were for their consumption, and how might this psalm turn it outward?* The refrain “let all the peoples praise you” is repeated for emphasis. It is not a decorative flourish; it is the psalm's central conviction. What might your sermon do with the specific vision of every people praising God?Significant Cautions* Do not read “all the peoples” as a program for religious conquest. The psalm imagines every people praising God, not becoming absorbed into any one particular tradition.Romans 11:1–2a, 29–32The Epistle — The Irrevocable GiftsSummaryPaul asks the direct question: has God rejected his people, Israel? His answer is emphatic: by no means. He himself is a Jew, an Israelite, a descendant of Abraham, and God has not rejected the people God foreknew. The lectionary jumps ahead to Paul's summary: the gifts and the calling of God are irrevocable. All — Jews and Gentiles both — have been disobedient in various ways, and God has bound all to disobedience so that God may have mercy on all.Key Ideas for Preaching* Paul, a Jew writing to Gentile Christians, is at pains to insist that God has not abandoned Israel. In a Christian tradition that has too often taught the opposite, Paul's word is worth reading slowly and letting land. What does it look like to preach this text in a way that names, and refuses, the church's long anti-Jewish history?* “The gifts and the calling of God are irrevocable.” That is one of the most beautiful sentences Paul ever wrote. God does not take back what God has given. Where in your congregation are people afraid that God has taken back what God once gave them — a calling, a gift, an assurance — and how might Paul steady them?* “God has imprisoned all in disobedience so that God may be merciful to all.” That is a startling formulation. The mercy is the point; the disobedience is the honest naming of what has to be met by mercy. How might your sermon land the “so that God may be merciful to all” without softening or hurrying?Significant Cautions* This passage is one of the clearest arguments in Scripture against the church's later teaching that Christianity has replaced Judaism. Preach it against that teaching plainly, without softening. Paul is not saying God has moved on from Israel — he is saying explicitly the opposite.* “God has imprisoned all in disobedience” has been misread as a claim that God causes sin. Paul is describing a spiritual condition, not authoring it. Handle the language carefully.* The universal reach of God's mercy in this text — “mercy on all” — has sparked long debates. Do not try to settle those debates on the pulpit. Let Paul's language stand.Matthew 15:(10–20), 21–28The Gospel — The Canaanite WomanSummaryTwo scenes here, though many preachers focus on the second. In the first (verses 10–20, optional), Jesus teaches that what defiles a person is not what enters the body but what comes out of it — out of the heart. The teaching pushes against the ritual purity system that separated people. Then the second scene: Jesus withdraws to the region of Tyre and Sidon — Gentile territory. A Canaanite woman comes out to him, crying for mercy — her daughter is tormented. Jesus does not answer her. The disciples urge him to send her away. He says, “I was sent only to the lost sheep of the house of Israel.” She kneels before him: “Lord, help me.” He says, “It is not fair to take the children's food and throw it to the dogs.” Her answer is one of the most famous lines in the Gospels: “Yes, Lord, yet even the dogs eat the crumbs that fall from their masters' table.” Jesus responds: “Woman, great is your faith. Let it be done for you as you wish.” Her daughter is healed instantly.Key Ideas for Preaching* This is one of the hardest passages in the Gospels. Jesus's initial response to the Canaanite woman is not kind. He ignores her, then he says his mission is not to her people, then he uses language that compares her people to dogs. Preachers have handled this text in a dozen different ways over the centuries, and there is no scholarly consensus about what to make of Jesus's behavior. Be honest with your congregation about the difficulty rather than pretending it resolves neatly.* What the passage clearly does is present a Gentile woman as faithful, quick-witted, and correct. She wins the argument. Her faith is what Jesus praises. Where in your congregation has faith been imagined as something that agrees with authority quietly, and how might this woman's persistent, argumentative faith rewrite that picture?* Jesus's ministry visibly expands in this scene. Whatever the initial exchange means, the ending is that a Gentile woman's daughter is healed by the same Jesus whose ministry has, until now, focused on Israel. Something has widened. How might your sermon honor the widening without smoothing over what came before it?* The woman does not accept the terms of the exchange. She does not say, “You're right, I don't deserve it.” She reframes the metaphor and turns it back on Jesus with a wit and dignity that carry the whole scene. What might your people learn from her about the faithfulness of persistent asking — even, sometimes, of talking back?* The word “Canaanite” is Matthew's specific choice (Mark calls her Syrophoenician). Matthew is deliberately reaching back to the ancient enemies of Israel — the Canaanites — and making a point about how far God's welcome now extends. Take a moment to name this if you have space; it deepens the scene considerably.* Read alongside Isaiah 56 and Romans 11, this scene is part of a day whose whole shape is the widening of God's people. The Gospel is the hardest text of the day, but it does not stand alone. How might your sermon set it inside the day's larger movement rather than reading it in isolation?Significant Cautions* Do not paper over Jesus's initial words. He calls the woman's people, in effect, dogs — a real slur in the ancient world. Sermons that pretend the language is not shocking miss what the passage is doing.* Different faithful readers make different sense of Jesus's initial response. Some read it as testing the woman. Some read it as Jesus giving voice to the prejudice of his time so that his final answer breaks it. Some read it as Jesus's own limited understanding being challenged and changed. Do not preach as if the question has been settled. Faithful readings differ.* Whatever you make of Jesus's initial response, be clear that the woman is not being taught a lesson about her place. The passage is not endorsing Jesus's opening line. The woman's answer, and Jesus's praise of her faith, together indicate that her side of the exchange is the right side.* “Great is your faith” has sometimes been used to shame people whose prayers are not answered — as if the woman got what she asked for because she believed hard enough, and anyone who has not received healing lacks her faith. Preach against that misuse plainly.* The optional verses (10–20) about what defiles a person are worth including if you have time. They set up the second scene: Jesus has just said that ritual purity does not determine who is close to God. The Canaanite woman is the immediate test case.Thematic ConnectionsThe Gospel is the natural center for the day, and it is one of the most difficult passages the year hands us. The whole day pushes toward the same question: who is inside God's people, and by what authority is that boundary drawn?On Track One, Joseph's reconciliation with his brothers gives us a picture of unity that has been earned through long grief. The reunion is real, and it is also incomplete — the brothers remain afraid, and the years cannot be undone. Psalm 133 celebrates unity, but the Genesis story has already shown us how much labor unity actually takes. Preachers on Track One can hold the difficulty of the Gospel alongside the fact that the widening of God's family has never been quick or clean.On Track Two, the connection to the Gospel is more direct. Isaiah 56 announces that foreigners will be welcomed to the holy mountain and that God's house will be a house of prayer for all peoples. Psalm 67 celebrates the ways God's blessing on this people is for the sake of all peoples. Read alongside the Canaanite woman's story, the track prepares the ear for the widening that is happening in the Gospel scene, however uncomfortable the way in.Romans 11 sits inside the day as the most direct word for preachers who have followed the Romans arc across the summer. God has not rejected God's people. The gifts and the calling of God are irrevocable. God's mercy is extended to all. This is Paul's answer to the anti-Jewish readings of Romans 9–10 that have plagued Christian history. If you have preached those chapters, this is the Sunday to name plainly where Paul actually lands.For preachers continuing a series: the Matthew arc is now on the edge of Peter's great confession at Caesarea Philippi, which comes next week. But before Jesus arrives there, he has this encounter that widens his ministry beyond Israel. The Gospel is preparing us to hear Peter's confession as an answer to a question that has been growing more urgent throughout these summer weeks: who is this Jesus, and who is he for? 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

Cody Sanders, Karoline Lewis, and Matt Skinner dig into Jesus and the Canaanite woman in Matthew 15:21-28. They explore her bold persistence and how she challenges Jesus to expand his mission. The hosts unpack what her story teaches about faith, humility, and changing your mind. They also cover Isaiah 56's promise of salvation for all nations, Joseph's reconciliation with his brothers in Genesis 45, Psalm 67's blessing, and Paul's declaration of God's irrevocable mercy in Romans 11. This episode offers preachers fresh angles for the Twelfth Sunday after Pentecost, Year A.

9/1/2025

The Rev. Dr. Karen Connor McGugan

August 31, 2025 - The Twelfth Sunday after Pentecost - Fr. Graham Marsh by All Souls' Episcopal Church

sermon by the Rev. Christopher McAbee

The sin of Pride can be infectious and deadly, infesting our relationships, our minds, our souls, and our communities. Thankfully, Jesus offers the antidotes of Humility and Hospitality as the cure. Listen as we explore these themes in this week's sermon.    Text: Luke 14:1-14

The Twefth Sunday after Pentecost St. John's, Lafayette Square Washington, DC Release date: 1 September 2025

Luke 14:1, 7-14   On one occasion when Jesus was going to the house of a leader of the Pharisees to eat a meal on the sabbath, they were watching him closely. When he noticed how the guests chose the places of honor, he told them a parable. "When you are invited by someone to a wedding banquet, do not sit down at the place of honor, in case someone more distinguished than you has been invited by your host; and the host who invited both of you may come and say to you, `Give this person your place,' and then in disgrace you would start to take the lowest place. But when you are invited, go and sit down at the lowest place, so that when your host comes, he may say to you, `Friend, move up higher'; then you will be honored in the presence of all who sit at the table with you. For all who exalt themselves will be humbled, and those who humble themselves will be exalted." He said also to the one who had invited him, "When you give a luncheon or a dinner, do not invite your friends or your brothers or your relatives or rich neighbors, in case they may invite you in return, and you would be repaid. But when you give a banquet, invite the poor, the crippled, the lame, and the blind. And you will be blessed, because they cannot repay you, for you will be repaid at the resurrection of the righteous."

Sunday, August 31, 2025

Listen to the Rev. Susan Wyper's sermon from the Twelfth Sunday After Pentecost on August 31, 2025. This is the final sermon in the summer series on "The Prophets: Messengers of Justice & Hope". For more sermons and information on all that's on offer at Saint Luke's, please visit www.saintlukesdarien.org.

Fr. Allen recalls history of All Saints parish as it relates to today's gospel.

Wicker Park Lutheran Church Vicar Sarah Freyermuth August 31, 2025 In our Gospel lesson today, Jesus names a lot of binaries: between sitting at the place of honor and sitting at the lowest place, between those who are honored and those who are disgraced, between those who will be exalted and those who will be humbled. But to go beyond simply naming these binaries, I want us to think about how the experience of the wedding banquet and the Sabbath […] The post Twelfth Sunday after Pentecost appeared first on Wicker Park Lutheran Church.

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Vicar Raebel delivers the message in the Sanctuary.

Pastor Van Blarcom delivers the message in the Auditorium.

 23 And turning to his disciples, he said: Blessed are the eyes that see the things which you see.Et conversus ad discipulos suos, dixit : Beati oculi qui vident quae vos videtis. 24 For I say to you, that many prophets and kings have desired to see the things that you see, and have not seen them; and to hear the things that you hear, and have not heard them.Dico enim vobis quod multi prophetae et reges voluerunt videre quae vos videtis, et non viderunt : et audire quae auditis, et non audierunt. 25 And behold a certain lawyer stood up, tempting him, and saying, Master, what must I do to possess eternal life?Et ecce quidam legisperitus surrexit tentans illum, et dicens : Magister, quid faciendo vitam aeternam possidebo? 26 But he said to him: What is written in the law? how readest thou?At ille dixit ad eum : In lege quid scriptum est? quomodo legis? 27 He answering, said: Thou shalt love the Lord thy God with thy whole heart, and with thy whole soul, and with all thy strength, and with all thy mind: and thy neighbour as thyself.Ille respondens dixit : Diliges Dominum Deum tuum ex toto corde tuo, et ex tota anima tua, et ex omnibus virtutibus tuis, et ex omni mente tua : et proximum tuum sicut teipsum. 28 And he said to him: Thou hast answered right: this do, and thou shalt live.Dixitque illi : Recte respondisti : hoc fac, et vives. 29 But he willing to justify himself, said to Jesus: And who is my neighbour?Ille autem volens justificare seipsum, dixit ad Jesum : Et quis est meus proximus? 30 And Jesus answering, said: A certain man went down from Jerusalem to Jericho, and fell among robbers, who also stripped him, and having wounded him went away, leaving him half dead.Suscipiens autem Jesus, dixit : Homo quidam descendebat ab Jerusalem in Jericho, et incidit in latrones, qui etiam despoliaverunt eum : et plagis impositis abierunt semivivo relicto. 31 And it chanced, that a certain priest went down the same way: and seeing him, passed by.Accidit autem ut sacerdos quidam descenderet eadem via : et viso illo praeterivit. 32 In like manner also a Levite, when he was near the place and saw him, passed by.Similiter et Levita, cum esset secus locum, et videret eum, pertransiit. 33 But a certain Samaritan being on his journey, came near him; and seeing him, was moved with compassion.Samaritanus autem quidam iter faciens, venit secus eum : et videns eum, misericordia motus est. 34 And going up to him, bound up his wounds, pouring in oil and wine: and setting him upon his own beast, brought him to an inn, and took care of him.Et appropians alligavit vulnera ejus, infundens oleum et vinum : et imponens illum in jumentum suum, duxit in stabulum, et curam ejus egit. 35 And the next day he took out two pence, and gave to the host, and said: Take care of him; and whatsoever thou shalt spend over and above, I, at my return, will repay thee.Et altera die protulit duos denarios, et dedit stabulario, et ait : Curam illius habe : et quodcumque supererogaveris, ego cum rediero reddam tibi. 36 Which of these three, in thy opinion, was neighbour to him that fell among the robbers?Quis horum trium videtur tibi proximus fuisse illi, qui incidit in latrones? 37 But he said: He that shewed mercy to him. And Jesus said to him: Go, and do thou in like manner.At ille dixit : Qui fecit misericordiam in illum. Et ait illi Jesus : Vade, et tu fac similiter.

Year C, Proper 17, Twelfth Sunday After Pentecost

Year C, Proper 17, Twelfth Sunday After Pentecost

Service Well-Pleasing to God: The Twelfth Sunday After Pentecost - Lectionary: 08/31/2025 by Shawn Ozbun

Year C, Proper 17, Twelfth Sunday After Pentecost

Year C, Proper 17, Twelfth 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): Twelfth Sunday after Pentecost – Pr. Sean Daenzer, 8/25/25 (2371) first appeared on Issues, Etc..

Year C, Proper 17, Twelfth Sunday After Pentecost

In this episode of Sermon Brainwave, Karoline Lewis, Matt Skinner, and Rolf Jacobson discuss the readings for August 31st, 2025. They focus on themes of inclusivity in church communities, the social dynamics of Jesus' teachings, and the implications of Jeremiah's messages. They explore how meals serve as a metaphor for community, the importance of hospitality, and the theological insights from Psalms and Hebrews. 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-22-3/commentary-on-luke-141-7-14-6. *  *  * 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/QOcSY9hYRX4.