Eighth Sunday after Pentecost 2026 – July 19

On July 19, we will celebrate the Eighth Sunday after Pentecost in 2026, with Deacon Nate Irvine presiding. This Sunday’s readings address the tension we all experience: the presence of evil and suffering in a world that God has declared good, along with the unshakeable hope that God is sovereign and will ultimately have the final word.

In Isaiah, we see the affirmation that God alone is supreme, and He calls His people to witness to this truth. The psalmist expresses distress yet clings to the assurance that God is gracious and compassionate. In Paul’s writings, he speaks of our adoption as God’s children and the collective longing of all creation as it awaits liberation. Meanwhile, Jesus teaches the parable of the wheat and the weeds, encouraging us to trust that, in the end, God will separate the good from the evil and gather the righteous into His kingdom.

Join us for worship in the way that suits you best! You can worship with us in person, via live stream, video replay, or podcast.

If You Cannot Join Us In Person for the Eighth Sunday after Pentecost 2026!

We recognize that attending in person may not always be possible; therefore, we provide various virtual options.

Livestream/Playback

Join us live at 8:50 AM for the organ prelude, followed by the service at 9:00 AM. After the livestream concludes, you can watch the video replay anytime.

Podcast

Did you know that we are available on all major platforms? Our podcast covers everything from the opening hymn to the sharing of the peace.

The Collect for the Eighth Sunday after Pentecost 2026

Almighty God, the fountain of all wisdom, you know our necessities before we ask and our ignorance in asking: Have compassion on our weakness, and mercifully give us those things which for our unworthiness we dare not, and for our blindness we cannot ask; through the worthiness of your Son Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, now and for ever. Amen.

The Readings for the Eighth Sunday after Pentecost 2026

Old Testament: Isaiah 44:6–8

Thus says the Lord, the King of Israel, and his Redeemer, the Lord of hosts: I am the first and I am the last; besides me there is no god. Who is like me? Let them proclaim it, let them declare and set it forth before me. Who has announced from of old the things to come? Let them tell us what is yet to be. Do not fear, or be afraid; have I not told you from of old and declared it? You are my witnesses! Is there any god besides me? There is no other rock; I know not one.

Psalm 86:11–17

Epistle: Romans 8:12–25

So then, brothers and sisters, we are debtors, not to the flesh, to live according to the flesh— for if you live according to the flesh, you will die; but if by the Spirit you put to death the deeds of the body, you will live. For all who are led by the Spirit of God are children of God. For you did not receive a spirit of slavery to fall back into fear, but you have received a spirit of adoption. When we cry, “Abba! Father!” it is that very Spirit bearing witness with our spirit that we are children of God, and if children, then heirs, heirs of God and joint heirs with Christ—if, in fact, we suffer with him so that we may also be glorified with him. I consider that the sufferings of this present time are not worth comparing with the glory about to be revealed to us. For the creation waits with eager longing for the revealing of the children of God; for the creation was subjected to futility, not of its own will but by the will of the one who subjected it, in hope that the creation itself will be set free from its bondage to decay and will obtain the freedom of the glory of the children of God. We know that the whole creation has been groaning in labor pains until now; and not only the creation, but we ourselves, who have the first fruits of the Spirit, groan inwardly while we wait for adoption, the redemption of our bodies. For in hope we were saved. Now hope that is seen is not hope. For who hopes for what is seen? But if we hope for what we do not see, we wait for it with patience.

Gospel: Matthew 13:24–30, 36–43

He put before them another parable: “The kingdom of heaven may be compared to someone who sowed good seed in his field; but while everybody was asleep, an enemy came and sowed weeds among the wheat, and then went away. So when the plants came up and bore grain, then the weeds appeared as well. And the slaves of the householder came and said to him, ‘Master, did you not sow good seed in your field? Where, then, did these weeds come from?’ He answered, ‘An enemy has done this.’ The slaves said to him, ‘Then do you want us to go and gather them?’ But he replied, ‘No; for in gathering the weeds you would uproot the wheat along with them. Let both of them grow together until the harvest; and at harvest time I will tell the reapers, Collect the weeds first and bind them in bundles to be burned, but gather the wheat into my barn.'”

Then he left the crowds and went into the house. And his disciples approached him, saying, “Explain to us the parable of the weeds of the field.” He answered, “The one who sows the good seed is the Son of Man; the field is the world, and the good seed are the children of the kingdom; the weeds are the children of the evil one, and the enemy who sowed them is the devil; the harvest is the end of the age, and the reapers are angels. Just as the weeds are collected and burned up with fire, so will it be at the end of the age. The Son of Man will send his angels, and they will collect out of his kingdom all causes of sin and all evildoers, and they will throw them into the furnace of fire, where there will be weeping and gnashing of teeth. Then the righteous will shine like the sun in the kingdom of their Father. Let anyone with ears listen!”

Reflection on the Readings for the Eighth Sunday after Pentecost 2026

God Alone Is God – Isaiah 44:6–8

Isaiah addresses a people in exile who are feeling uncertain and afraid. The opening words from God, conveyed through the prophet, declare His absolute sovereignty: “I am the first and I am the last; besides me, there is no god.”

This isn’t arrogance on God’s part; rather, it represents clarity. There is only one God. All other claimants to power, all voices seeking allegiance, and the idols and false gods that people create are not real gods. They cannot foresee the future or declare what is to come. However, God can: “Who has announced from of old the things to come? Let them tell us what is yet to be.” Only God knows the future and has the authority to declare it.

And then comes the call to the people: “Do not fear or be afraid; have I not told you from long ago and declared it? You are my witnesses!” The role of the people is not to be fearful or anxious about the future, but to be witnesses — to testify, to declare, and to make known the one God who has revealed the future and acts within it.

Isaiah’s insistence that God alone is God may seem unusual to modern readers accustomed to religious pluralism. However, the main point is not primarily about other religions; it focuses on the exclusive object of our trust. If we are divided in our loyalty—trusting God partly while also relying on our own strength, our own wisdom, or worldly promises—we are behaving as if there are multiple gods, each with their own authority and power. Isaiah calls us to maintain a singular focus: “There is no other rock; I know not one.”

Deliverance from the Pit – Psalm 86:11–17

The psalmist is in distress, as the arrogant rise against him and violent men seek his life. Despite this trouble, he does not fall into despair. Instead, he appeals to God’s nature, saying, “But you, O Lord, are gracious and full of compassion, slow to anger, and overflowing with kindness and truth.”

The psalmist’s strategy involves reminding God — or perhaps themselves — of God’s character. God is gracious, compassionate, slow to anger, kind, and truthful. These fundamental truths remain constant, even when the psalmist finds themselves surrounded by enemies.

The psalmist appeals to God’s past faithfulness by stating, “For great is your love toward me; you have delivered me from the nethermost Pit.” The psalmist has experienced deep despair and danger before, and God has provided deliverance. This history of being saved serves as the foundation of hope during the current crisis.

The psalm concludes with a request for a sign—not just for the psalmist’s own sake, but “so that those who hate me may see it and be ashamed; because you, O Lord, have helped me and comforted me.” The psalmist seeks vindication not out of personal pride, but so that God’s faithfulness will be recognized and witnessed by everyone.

Children of God, Heirs of God – Romans 8:12–25

Paul’s teaching on adoption is one of the most profound in all of Scripture. He begins by reminding the Romans that they are indebted to the Spirit, not to the flesh. If they live according to the flesh, they will die. However, if they put to death the deeds of the body by the Spirit, they will live.

Then comes the powerful declaration: “For all who are led by the Spirit of God are children of God.” This status is not something the Romans must earn or achieve; it is given to them as those who are in Christ. They have received a spirit of adoption—not a spirit of slavery that leads to fear, but a spirit of sonship that enables them to cry out, “Abba! Father!”

The Spirit testifies to our spirit that we are children of God. And if we are children, then we are heirs—heirs of God and joint heirs with Christ. However, there is an important condition: “if, in fact, we suffer with him so that we may also be glorified with him.” The inheritance of the children of God is connected to suffering; it is intertwined with it. We suffer with Christ so that we may be glorified alongside him.

Paul then makes a profound observation. He compares the sufferings we experience in the present to “the glory that is about to be revealed to us,” stating that these sufferings are “not worth comparing” to that future glory. While the suffering is real and significant, it is not the ultimate reality; it does not have the final say.

Paul’s vision expands to include all of creation. “For the creation waits with eager longing for the revealing of the children of God.” The entire created world is anticipating the moment when God’s children will be fully revealed and redeemed. Creation has been subjected to futility, not by its own choice, but by the will of the one who subjected it—yet it holds on to hope. A time will come when creation itself will be freed from its bondage to decay and will experience the freedom and glory that comes with being God’s children.

“We know that all of creation has been groaning like a woman in labor until now. Creation is in the process of bringing forth something new. We, who have received the first fruits of the Spirit, also groan inwardly as we wait for the redemption of our bodies. We live in hope—a hope that is not yet visible, but for which we wait patiently.”

The Wheat and the Weeds – Matthew 13:24–30, 36–43

In a parable, Jesus describes a field where good seed has been planted. While everyone is asleep, an enemy comes and sows weeds among the wheat. As the grain grows, the weeds also become noticeable. The servants ask the master if they should remove the weeds. However, the master responds that it is better to leave them both until the harvest. If they were to pull up the weeds now, they might accidentally uproot the wheat as well. At harvest time, the reapers will collect the weeds first, tie them in bundles, and burn them, while the wheat will be gathered into the barn.

The disciples asked Jesus for clarification, and he provided it. The one who sows good seed is the Son of Man. The field represents the world. The good seed symbolizes the children of the kingdom, while the weeds signify the children of the evil one. The enemy is the devil. The harvest refers to the end of the age, and the reapers are angels.

This parable explores a timeless human frustration: Why does God allow evil to persist? Why are there weeds in the field? Why doesn’t evil simply destroy itself?

Jesus’ answer is both subtle and profound. Pulling up the weeds now would harm the wheat. The good and the evil are so intertwined in this present age that trying to separate them too soon would damage what is good. Therefore, God allows both to grow together. The separation occurs at the harvest, at the end of the age, when the angels will collect the weeds to be burned, while gathering the wheat into the barn.

The parable concludes with a promise and a vivid image: “The righteous will shine like the sun in the kingdom of their Father.” The end of the age signifies not just the destruction of evil but also the revelation of the glory of the righteous. They will shine.

The Eighth Sunday after Pentecost Wrap-Up

These readings together illustrate a vision of God’s ultimate sovereignty and our current calling. Isaiah reminds us that God is the one true God and invites us to bear witness to this truth. The psalmist guides us in navigating present dangers by reflecting on God’s past faithfulness and character. Paul proclaims that we are adopted children of God and joint heirs with Christ, emphasizing that all creation eagerly awaits the full revelation of that glory. Finally, Jesus teaches us to trust that although evil is real and persistent, God will ultimately prevail, and those who belong to Him will shine like the sun.

In a world where evil is evident, and suffering is real, and where questions of justice and hope are pressing, these readings urge us to avoid both despair and premature triumphalism. Instead, we are called to practice patient hope, maintain steadfast witness, and hold on to the conviction that we are God’s children. The creation itself is yearning for redemption, and God will ultimately separate good from evil and gather us into His care.

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The Old Testament, New Testament, and Gospels readings are from the New Revised Standard Version Bible, copyright 1989, 1995, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved.

The Collect and Psalm are from the Book of Common Prayer, 1979.