2026-08-23 Twenty-first Sunday in Ordinary Time
2026-08-23 Twenty-first Sunday in Ordinary Time
Isaiah 22:19-23
Isaiah 22, theologically is interpreted as a contrast between self-seeking, prideful leadership (Shebna) and faithful stewardship (Eliakim). Shebna and Eliakim are two officials in the royal court of Judah during King Hezekiah's reign. Shebna was the royal steward (or "master of the household") — essentially the palace administrator, one of the most powerful positions in the kingdom, overseeing the royal household and holding the "key" of authority in the palace. Isaiah delivers a harsh judgment against him (Isaiah 22:15-19). Shebna is condemned for his pride and self-glorification — specifically for carving out an elaborate tomb for himself in the rock, "on the height," as a monument to his own importance.
Eliakim son of Hilkiah is the man God appoints to replace Shebna (Isaiah 22:20-24). Isaiah describes Eliakim being clothed with Shebna's robe and sash and given his authority — he will become "a father to the inhabitants of Jerusalem."
King Hezekiah, direct descendant of King David, is remembered as one of Judah's most faithful kings — he instituted major religious reforms, removed idolatrous high places, trusted God during Sennacherib's Assyrian invasion (the episode connected to Isaiah 22, 36-37), and is contrasted sharply with both his father Ahaz and his son Manasseh, who were both notably unfaithful
King Hezekiah, direct descendant of King David, is remembered as one of Judah's most faithful kings — he instituted major religious reforms, removed idolatrous high places, trusted God during Sennacherib's Assyrian invasion (the episode connected to Isaiah 22, 36-37), and is contrasted sharply with both his father Ahaz and his son Manasseh, who were both notably unfaithful
Psalm 138
Psalm 138 begins with the superscription or title “Of David.”3 There are 73 psalms attributed to King David however modern scholars now agree that the 150 psalms were composed, collected and annotated over centuries, to include some attributed to David that were written after his death
Israel and God, who is said to hear and answer; however, it actually contains a variety of literature, including hymns, prayers, litanies, and meditations. Not only is the book comprised of several genres, but there are also various types of psalms, which are recognizable by certain shared features. The most common types are identified as prayers of lament and hymns. These can be individual or communal in form. There are also specific types of songs, which vary among scholars but are generally categorised as hymns or songs of praise, songs of thanksgiving, royal psalms, and wisdom poems.
Psalm 138 falls under the category of individual hymns or songs of thanksgiving (see also Psalms 18; 30; 32; 40:1–10; 66:13–20; 92; 116; 118; 138). Although the psalmist sings praises to the Lord, the community is not commanded to do the same, thus distinguishing the song of thanksgiving from a song of praise.
Israel and God, who is said to hear and answer; however, it actually contains a variety of literature, including hymns, prayers, litanies, and meditations. Not only is the book comprised of several genres, but there are also various types of psalms, which are recognizable by certain shared features. The most common types are identified as prayers of lament and hymns. These can be individual or communal in form. There are also specific types of songs, which vary among scholars but are generally categorised as hymns or songs of praise, songs of thanksgiving, royal psalms, and wisdom poems.
Psalm 138 falls under the category of individual hymns or songs of thanksgiving (see also Psalms 18; 30; 32; 40:1–10; 66:13–20; 92; 116; 118; 138). Although the psalmist sings praises to the Lord, the community is not commanded to do the same, thus distinguishing the song of thanksgiving from a song of praise.
Romans 11:33-36
Today's reading, nothing short of a spontaneous outburst of worship to God is St Paul's doxology. A doxology is a short hymn or expression of praise to God used in Christian worship.
The Eucharistic doxology is "Through him, and with him, and in him, O God, almighty Father, in the unity of the Holy Spirit, all glory and honor is yours, for ever and ever"
The Glory be is another example of a doxology, "Glory be to the Father, and to the Son, and to the Holy Spirit. As it was in the beginning, is now, and ever shall be, world without end. Amen"
The Eucharistic doxology is "Through him, and with him, and in him, O God, almighty Father, in the unity of the Holy Spirit, all glory and honor is yours, for ever and ever"
The Glory be is another example of a doxology, "Glory be to the Father, and to the Son, and to the Holy Spirit. As it was in the beginning, is now, and ever shall be, world without end. Amen"
Matthew 16:13-20
Caesarea Philippi sat at the base of Mount Hermon, had long been a center of pagan worship. By the time of Jesus, Herod the Great had built a temple there dedicated to Caesar Augustus, and his son Philip the Tetrarch expanded the city and renamed it Caesarea Philippi. So this was a place saturated with imperial and pagan religious symbolism with a rock face with niches carved for pagan idols, and a temple to a Roman emperor who claimed divine status.
It was Here that Jesus asks, "Who do people say that the Son of Man is?” and what follows is a recital of names: John the Baptist, Elijah, Jeremiah, revealing the idea that Jesus was identified with a tradition of prophets that Matthew’s community knows. But Simon Peter nails it when he says, "You are the Christ, the Son of the living God". Jesus says to Peter that God’s Spirit has revealed to him who Jesus really is. Perhaps if we are faithful and available to God’s Spirit, God will reveal the same to us.
This marks a turning point in Matthew’s Gospel - Jesus of Nazareth is the promised Messiah that Israel has long been waiting for. Right after Peter's testimony, Jesus begins to explicitly predict his death and resurrection for the first time, and the narrative pivots toward Jerusalem. At that instant, Peter's name becomes a metaphor—“rock”—on which a new community will be established and the gates of the Netherworld shall not prevail against it.
It was Here that Jesus asks, "Who do people say that the Son of Man is?” and what follows is a recital of names: John the Baptist, Elijah, Jeremiah, revealing the idea that Jesus was identified with a tradition of prophets that Matthew’s community knows. But Simon Peter nails it when he says, "You are the Christ, the Son of the living God". Jesus says to Peter that God’s Spirit has revealed to him who Jesus really is. Perhaps if we are faithful and available to God’s Spirit, God will reveal the same to us.
This marks a turning point in Matthew’s Gospel - Jesus of Nazareth is the promised Messiah that Israel has long been waiting for. Right after Peter's testimony, Jesus begins to explicitly predict his death and resurrection for the first time, and the narrative pivots toward Jerusalem. At that instant, Peter's name becomes a metaphor—“rock”—on which a new community will be established and the gates of the Netherworld shall not prevail against it.
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