Bible Readings for the 21st Sunday in Ordinary Time
(August 24, 2025):
Theme: The tight door.
Isaiah 66:18–21
Luke 13:22–30
Hebrews 12:5–7, 11–13
Dear friends of the Prayer Atelier,
Three texts—three perspectives on walking with God:
Isaiah speaks of the gathering of all nations, Jesus calls for a clear decision, and the Letter to the Hebrews encourages perseverance under God’s loving discipline. All three readings share a common theme: God is calling—but the way is narrow, demanding, and requires a decisive response.
Summary of Isaiah 66:18–21:
The prophet Isaiah shares a vision of universal salvation. God knows every nation, their thoughts and actions. He gathers them together and reveals His glory. Some survivors are sent to distant lands to proclaim His greatness. Believers from every nation will come to Jerusalem—as an offering to the Lord, carried on animals, in wagons, and litters. God will even choose new priests from among these nations.
This is one of the Old Testament’s most radical declarations about the inclusion of all peoples in salvation. While verses 19a and 20a are omitted, the liturgy focuses on God’s initiative and the universal call. The omission shifts the emphasis from judgment to gathering.
Isaiah 66:18–21: God's universal plan of salvation – when all nations come to His holy mountain
> “I know their works and their thoughts, and I am coming to gather all nations and tongues; and they shall come and see My glory.” (Isaiah 66:18)
→ Bible link: Isaiah 66:18–21 (EU)
1. Background: A text from exile and return
Isaiah 66 belongs to the final section of the Book of Isaiah, often called “Trito-Isaiah” (chapters 56–66). These chapters were written after the Babylonian exile, during the early return to Jerusalem. It was a time of rebuilding, disappointment, and identity struggles.
The people were divided—between returnees and those who remained, between elites and commoners, zealots and skeptics. Into this situation, God speaks through the prophet and expands the vision radically: Not only Israel is called—God's gaze includes the whole world.
2. “I know their works and thoughts” – A God who sees everything
God does not say, “I see your rituals,” but “I know the works and thoughts of all nations.” This means God sees not just external behavior, but inner attitudes. And He sees everyone—not only Israel.
This echoes Psalm 139:
> “You know when I sit and when I rise; You perceive my thoughts from afar.” (Ps 139:2)
In a world where people define themselves by origin, religion, or class—this is a wake-up call: God excludes no one. He sees all.
3. “I am coming to gather them” – A prophetic glimpse of mission
God gathers all nations not by force, but through invitation—to witness His glory. This anticipates Jesus’ words:
> “Go and make disciples of all nations.” (Mt 28:19)
Isaiah points forward to Pentecost, global mission, and a multicultural church. It reminds us: the Church must never be national, exclusive, or narrow. Christianity means opening one’s heart to people of every language and culture—not to dominate them, but to discover God’s glory together.
4. “I will set a sign among them” – The cross as universal sign
The “sign” God sets among them is often interpreted in Christian tradition as the cross—a sign of salvation for all. Church Father Origen called the cross “the true sign of the gathering of the nations.”¹ Jesus Himself said:
> “When I am lifted up from the earth, I will draw all people to Myself.” (John 12:32)
The cross is more than a symbol—it is God’s invitation to everyone, regardless of origin or past.
5. “I will send some of them to the nations” – Missionaries from the saved
God sends survivors—those who’ve experienced His glory—as messengers. They don’t come from Jerusalem alone, but from all nations. This is revolutionary: mission is not one-way from the center out—it’s from the heart outward. God sends witnesses from every culture.
This reflects Pentecost:
> “Each one heard the Gospel in his own language.” (Acts 2:6)
Isaiah already sees: God doesn’t need elites—He sends those who’ve truly seen Him.
6. “They bring your brothers as an offering” – A liturgy of the nations
Verse 20 speaks of a procession—people bringing others to the Lord as an offering. It’s not forced conversion, but a spiritual homecoming, led by those who’ve encountered God.
The New Jerusalem Bible calls this “a liturgical incorporation of the world into God's worship.”² It’s a picture of global praise and holy pilgrimage.
7. “From them I will also take some as priests” – A radical new beginning
The climax: God will choose priests from among the nations. In the Old Testament, only Levites could serve as priests. Here, that restriction falls. God redefines priesthood.
1 Peter 2:9 picks this up:
> “You are a royal priesthood, a holy nation.”
Pope Francis said:
> “The Church is missionary. She exists to carry Christ’s light to all.”³
Summary and relevance for today
Isaiah 66:18–21 opens our eyes:
God sees every person—no language or culture is foreign to Him.
He gathers us—not into uniformity, but into communion.
He sends witnesses—from within, not just above.
He makes pilgrims into priests.
This calls us to shift from narrow thinking to a universal faith—open, compassionate, and profoundly human.
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Summary of the Gospel – Luke 13:22–30:
Jesus journeys through villages on His way to Jerusalem. Someone asks, “Will only a few be saved?” Jesus replies:
> “Strive to enter through the narrow door.”
Many will try and be turned away. It’s not enough to have been near Jesus; what matters is real commitment. People will come from east and west and feast in God’s kingdom. The last will be first—and the first, last.
Luke 13:22–30: “The Narrow Door” – God's invitation and our free will
> “Strive to enter through the narrow door; for many will try and not succeed.” (Luke 13:24) → Luke 13:22–30 (EU)
1. Background: On the road to Jerusalem
Luke places this scene in Jesus’ journey to Jerusalem—a symbol of His path to the cross. Along the way, someone asks:
> “Lord, will only a few be saved?” (v. 23)
Jesus doesn’t answer with numbers—but with a challenge:
> “You—strive to enter through the narrow door.” (v. 24)
2. “Will only a few be saved?” – The wrong question
This question reflects curiosity, not transformation. But Jesus redirects the focus to personal responsibility.
Bonhoeffer once said:
> “Questions about how many will be saved distract from the seriousness of discipleship.”¹
3. “The narrow door” – A picture of decision
Jesus uses the image of a narrow door—not a wide gate. Salvation requires effort, awareness, and readiness to let go of burdens.
4. “Many will try and not succeed” – Harsh words?
Jesus' words are sobering—not cruel. He emphasizes that proximity to Him isn’t enough. Some will say:
> “We ate and drank with You!”
But He replies:
“I don’t know where you’re from.” (v. 27)
Why? Because they did “evil” (Greek: adikia). Salvation is not about knowing Jesus’ name—it’s about following Him.
The Catechism explains:
> “God created man with reason and free will. The choice for good must be free.” (CCC 1731–1738)
5. Real-life relevance: Decision over excuse
Faith isn’t nostalgia—it’s relationship. Baptism or confirmation alone don’t guarantee anything. Example: You once saw a famous singer live—but you don’t know them. You have no access backstage. Likewise, you can’t sneak into heaven by name-dropping Jesus.
6. “Weeping and gnashing of teeth” – Judgment with tears
Those excluded will see others—Abraham, Isaac, Jacob—inside the kingdom. This isn’t cruel vengeance, but deep sorrow: they realize they rejected the invitation.
7. “They will come from east and west” – The broad invitation
Jesus shifts focus: People from all directions will enter God’s kingdom. No one is excluded—except those who exclude themselves.
Evangelist Reinhard Bonnke once said:
> “The Gospel is not an invitation to theory, but to transformation.”²
8. “The last will be first” – A reversal of values
J
esus ends with:
> “Some who are last will be first, and some first will be last.” (v. 30)
God’s values aren’t ours. Titles and appearances mean nothing—what matters is love, humility, and response.
The Stuttgart Study Bible notes:
> “Those who feel secure in religion live dangerously. Those who see themselves as last may hope.”³
Summary:
God’s door is open—but it is not wide.
He doesn’t ask for credentials—but for your heart.
Everyone is invited—it’s your choice.
The last can become first—if they open their hearts.
Summary of Hebrews 12:5–7, 11–13:
The believers are reminded: Those whom God loves, He disciplines. This discipline, though painful at first, leads to peace and righteousness. God is like a loving father to His children. So we should strengthen the weary and walk straight paths—for healing to come.
Hebrews 12:5–7, 11–13: “The Lord’s discipline” – When suffering becomes love’s school
> “Endure hardship as discipline; God is treating you as His children.” (Hebrews 12:7)
→ Hebrews 12:5–13 (EU)
1. Background: A letter to the weary
The Letter to the Hebrews addresses a Jewish-Christian community under pressure—likely from social exclusion, political persecution, or internal doubt. Some are tired. Some are about to give up the faith.
The author urges them:
> “Do not be discouraged—God is shaping you.”
In verses 5–13, the author links present suffering with a larger picture: God disciplines not to punish, but to teach—as a loving Father shapes His children.
2. “My child, do not despise the Lord’s discipline” – A quote from Proverbs
This section begins by quoting Proverbs 3:11–12:
> “My child, do not despise the Lord’s discipline or be weary of His correction, for the Lord disciplines the one He loves.”
The Hebrew word for “discipline” (musar) implies not punishment, but intentional, formative instruction. It’s like coaching—sometimes painful, but always for growth.
3. The theological core: God acts like a loving Father
The key sentence is:
> “God treats you as sons.” (v. 7)
This is revolutionary. In ancient Judaism, God was holy, distant, and majestic. But here, He is also near—Father in the most personal, spiritual sense.
Pope Benedict XVI wrote in Jesus of Nazareth:
> “God is not a distant despot. He is a Father—infinitely loving. Precisely because He loves, He leads us through darkness into light.”¹
4. “Discipline” – Not punishment, but divine formation
Modern ears hear “discipline” and think of punishment. But the Greek paideia means “training,” “education,” or “practice”—like in philosophy or sports. God is not beating us—He’s coaching us, refining our character.
> “No discipline seems pleasant at the time, but painful. Later, however, it produces a harvest of righteousness and peace.” (v. 11)
This matters: Not all suffering comes from God—but God can use suffering to bring about growth we could not achieve alone.
5. Real-life relevance: What is pain for?
Examples: A guitarist has sore fingers. A runner has sore muscles. A mother is tired but learns patience. No one enjoys pain—but it often marks growth.
Faith is no different. God doesn’t break us—He deepens us. He purifies, strengthens, and matures us—not to punish, but to form us.
> Not because He is cruel—but because He loves us too much to leave us shallow.
6. “Strengthen your feeble arms” – A call to community
Verses 12–13 echo Isaiah 35:3–4:
> “Strengthen the weak hands, make firm the feeble knees.”
It’s a communal call. The tired don’t need blame—they need encouragement. The “straight paths” refer to a life of order and faithfulness, where healing can happen.
The Stuttgart Study Bible adds:
> “Faith needs a community that carries. Those who waver should not be crushed—but upheld.”²
7. Link to Jesus and the Passion
Just before this passage, we read:
> “Jesus endured the cross, scorning its shame.” (Heb 12:2)
So: God asks nothing He hasn’t lived Himself. Jesus, the suffering servant, is not only Savior—but companion and example.
8. Practical result: Endure with hope
To those who ask, “Why does God allow this?”—this text responds:
> God disciplines through hardship—but always in love, with purpose, and alongside us.
Paul Gerhardt wrote during the Thirty Years’ War:
> “He knows well what we need, and He knows well what helps us.”³
When we trust this, we can carry our cross without being crushed.
Summary:
God doesn’t treat us harshly—but like beloved children.
Pain is not His punishment—but His tool for growth.
Faith requires patience, training, and shared strength.
Jesus has walked this path before us.
God calls: Stand firm—support one another—it’s worth it.
Note: Verses 8–10, which contrast human and divine discipline, are omitted in the lectionary. This focuses attention on the result of purification: inner strength and healing.
Historical and biblical background:
Isaiah 66 is one of the latest parts of Isaiah, from the return after exile. The vision of global inclusion was revolutionary for a nation seeking to remain “holy.”
Luke 13 places Jesus on His final journey to Jerusalem, aware of His coming suffering. The question of salvation was central to Judaism. Jesus’ response overturns national pride and religious assumptions.
The Letter to the Hebrews speaks to a persecuted community. Its call for endurance connects to Old Testament wisdom literature.
Commentary from scholarly sources:
The New Jerusalem Bible comments on Isaiah 66: “Israel’s offering is now replaced by offerings from all nations—a vision of universal liturgy.”¹
The Stuttgart Study Bible writes about Luke: “The ‘narrow door’ is a symbol of a path that is exclusive but open—open to all, yet not arbitrary.”²
Main emphasis of this sermon:
“The narrow door” is the central image across all three texts. It stands for repentance, seriousness, and personal decision. It’s not about external belonging, but wholehearted devotion.
Practical examples:
We all know a door that’s closing just as we try to slip through. Only the determined make it. Faith is the same: casual religiosity is not enough. God’s kingdom opens to those willing to let themselves be challenged—by His Spirit, His Word, His Church, and even crisis.
Personal testimonies:
Evangelist Billy Graham said:
> “The way to heaven is narrow—and sometimes lonely—but it leads to life.”³
Dietrich Bonhoeffer warned in The Cost of Discipleship against cheap grace, which bypasses real decision.⁴
St. Catherine of Siena said:
> “You created us as free beings. In freedom, we must walk through the door You hold open.”⁵
The inner connection of the three texts:
All three readings revolve around God’s invitation—and our human response.
Isaiah shows the wide scope of salvation.
Luke highlights the urgency of decision.
Hebrews speaks of the seriousness of discipleship.
God calls—but never forces. His door is open—but narrow. His offer is for all—but it must be accepted.
Appeal:
Dear friends of the Prayer Atelier,
Which door will you choose?
How do you respond to God’s invitation?
Today’s texts call us to decision, repentance, and perseverance.
The question is not how many will be saved—but whether you will enter.
And if you’re weary—Hebrews calls out to you:
> “Lift up your tired hands, steady your trembling knees!”
The door is open. But not forever.
Intercessions:
1. Good God, we pray for all who hear Your call but still hesitate: Give them courage to decide and open their hearts to Your Word.
2. We pray for the global Church: May it be a place of welcome, encouragement, and preparation for the narrow door.
3. We remember all who are weary through suffering, illness, or persecution: Strengthen their hands, steady their knees, and grant them peace.
4. We pray for the peoples of the world, especially in crisis regions like the Middle East, Ukraine, and Sudan: Call them to justice and peace.
5. We pray for young people searching for their path: Don’t let them be lost in the noise of options—guide them to truth.
6. We pray for those who have gone spiritually deaf: Break into their lives and grant them fresh openness to Your voice.
7. We remember all who feel like the least: Let them know You see them—and call them into life.
Alphabetical Bibliography (Chicago Style):
Benedict XVI (Joseph Ratzinger). Jesus of Nazareth, Vol. 1. Freiburg: Herder, 2007.
Bonnke, Reinhard. Evangelisation im Feuer. Frankfurt am Main: Verlag der Christlichen Literaturverbreitung, 2000.
Bonhoeffer, Dietrich. The Cost of Discipleship. Munich: Chr. Kaiser Verlag, 1937.
Francis. Evangelii Gaudium. Apostolic Exhortation. Vatican: Libreria Editrice Vaticana, 2013.
Gerhardt, Paul. “Befiehl du deine Wege,” in: Evangelisches Gesangbuch, no. 361, verse 3.
Graham, Billy. Peace with God. Waco: Word Publishing, 1953.
Katharina of Siena, St. Dialogues. Rome Edition, 1378, chap. 110.
Catholic Church. Catechism of the Catholic Church. Vatican: Libreria Editrice Vaticana, 1997. (CCC Nos. 1731–1738).
New Jerusalem Bible. 3rd ed. Freiburg: Herder, 1985.
Origen. Homilies on Luke, in: Works of Origen, Vol. 9. Berlin: de Gruyter, 1966.
Stuttgart Study Bible. 3rd ed. Stuttgart: Deutsche Bibelgesellschaft, 2007.
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Online sources:
www.bibleserver.de – Multilingual Bible texts, especially ESV, NABRE, Luther, Elberfelder
www.vaticannews.va/en/evangelium-des-tages.html – Daily Gospel from the Roman Catholic liturgy
Texts from Kevelaer
Prepared by Werner Th. Jung, Prayer Atelier Kevelaer
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