Sixteenth Sunday in Ordinary Time
Lectionary: 106
Lectionary: 106
There is no god
besides you who have the care of all,
that you need show you have not unjustly condemned.
For your might is the source of justice;
your mastery over all things makes you lenient to all.
For you show your might when the perfection of your power is disbelieved;
and in those who know you, you rebuke temerity.
But though you are master of might, you judge with clemency,
and with much lenience you govern us;
for power, whenever you will, attends you.
And you taught your people, by these deeds,
that those who are just must be kind;
and you gave your children good ground for hope
that you would permit repentance for their sins.
that you need show you have not unjustly condemned.
For your might is the source of justice;
your mastery over all things makes you lenient to all.
For you show your might when the perfection of your power is disbelieved;
and in those who know you, you rebuke temerity.
But though you are master of might, you judge with clemency,
and with much lenience you govern us;
for power, whenever you will, attends you.
And you taught your people, by these deeds,
that those who are just must be kind;
and you gave your children good ground for hope
that you would permit repentance for their sins.
Responsorial Psalm PS 86:5-6, 9-10, 15-16
R/ (5a) Lord, you are good and forgiving.
You, O LORD, are good and forgiving,
abounding in kindness to all who call upon you.
Hearken, O LORD, to my prayer
and attend to the sound of my pleading.
R/ Lord, you are good and forgiving.
All the nations you have made shall come
and worship you, O LORD,
and glorify your name.
For you are great, and you do wondrous deeds;
you alone are God.
R/ Lord, you are good and forgiving.
You, O LORD, are a God merciful and gracious,
slow to anger, abounding in kindness and fidelity.
Turn toward me, and have pity on me;
give your strength to your servant.
R/ Lord, you are good and forgiving.
You, O LORD, are good and forgiving,
abounding in kindness to all who call upon you.
Hearken, O LORD, to my prayer
and attend to the sound of my pleading.
R/ Lord, you are good and forgiving.
All the nations you have made shall come
and worship you, O LORD,
and glorify your name.
For you are great, and you do wondrous deeds;
you alone are God.
R/ Lord, you are good and forgiving.
You, O LORD, are a God merciful and gracious,
slow to anger, abounding in kindness and fidelity.
Turn toward me, and have pity on me;
give your strength to your servant.
R/ Lord, you are good and forgiving.
Reading 2ROM 8:26-27
Brothers and
sisters:
The Spirit comes to the aid of our weakness;
for we do not know how to pray as we ought,
but the Spirit himself intercedes with inexpressible groanings.
And the one who searches hearts
knows what is the intention of the Spirit,
because he intercedes for the holy ones
according to God’s will.
The Spirit comes to the aid of our weakness;
for we do not know how to pray as we ought,
but the Spirit himself intercedes with inexpressible groanings.
And the one who searches hearts
knows what is the intention of the Spirit,
because he intercedes for the holy ones
according to God’s will.
Gospel MT 13:24-43
Jesus proposed
another parable to the crowds, saying:
“The kingdom of heaven may be likened
to a man who sowed good seed in his field.
While everyone was asleep his enemy came
and sowed weeds all through the wheat, and then went off.
When the crop grew and bore fruit, the weeds appeared as well.
The slaves of the householder came to him and said,
‘Master, did you not sow good seed in your field?
Where have the weeds come from?’
He answered, ‘An enemy has done this.’
His slaves said to him,
‘Do you want us to go and pull them up?’
He replied, ‘No, if you pull up the weeds
you might uproot the wheat along with them.
Let them grow together until harvest;
then at harvest time I will say to the harvesters,
“First collect the weeds and tie them in bundles for burning;
but gather the wheat into my barn.”’”
He proposed another parable to them.
“The kingdom of heaven is like a mustard seed
that a person took and sowed in a field.
It is the smallest of all the seeds,
yet when full-grown it is the largest of plants.
It becomes a large bush,
and the ‘birds of the sky come and dwell in its branches.’”
He spoke to them another parable.
“The kingdom of heaven is like yeast
that a woman took and mixed with three measures of wheat flour
until the whole batch was leavened.”
All these things Jesus spoke to the crowds in parables.
He spoke to them only in parables,
to fulfill what had been said through the prophet:
I will open my mouth in parables,
I will announce what has lain hidden from the foundation
of the world.
Then, dismissing the crowds, he went into the house.
His disciples approached him and said,
“Explain to us the parable of the weeds in the field.”
He said in reply, “He who sows good seed is the Son of Man,
the field is the world, the good seed the children of the kingdom.
The weeds are the children of the evil one,
and the enemy who sows them is the devil.
The harvest is the end of the age, and the harvesters are angels.
Just as 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 who cause others to sin and all evildoers.
They will throw them into the fiery furnace,
where there will be wailing and grinding of teeth.
Then the righteous will shine like the sun
in the kingdom of their Father.
Whoever has ears ought to hear.”
“The kingdom of heaven may be likened
to a man who sowed good seed in his field.
While everyone was asleep his enemy came
and sowed weeds all through the wheat, and then went off.
When the crop grew and bore fruit, the weeds appeared as well.
The slaves of the householder came to him and said,
‘Master, did you not sow good seed in your field?
Where have the weeds come from?’
He answered, ‘An enemy has done this.’
His slaves said to him,
‘Do you want us to go and pull them up?’
He replied, ‘No, if you pull up the weeds
you might uproot the wheat along with them.
Let them grow together until harvest;
then at harvest time I will say to the harvesters,
“First collect the weeds and tie them in bundles for burning;
but gather the wheat into my barn.”’”
He proposed another parable to them.
“The kingdom of heaven is like a mustard seed
that a person took and sowed in a field.
It is the smallest of all the seeds,
yet when full-grown it is the largest of plants.
It becomes a large bush,
and the ‘birds of the sky come and dwell in its branches.’”
He spoke to them another parable.
“The kingdom of heaven is like yeast
that a woman took and mixed with three measures of wheat flour
until the whole batch was leavened.”
All these things Jesus spoke to the crowds in parables.
He spoke to them only in parables,
to fulfill what had been said through the prophet:
I will open my mouth in parables,
I will announce what has lain hidden from the foundation
of the world.
Then, dismissing the crowds, he went into the house.
His disciples approached him and said,
“Explain to us the parable of the weeds in the field.”
He said in reply, “He who sows good seed is the Son of Man,
the field is the world, the good seed the children of the kingdom.
The weeds are the children of the evil one,
and the enemy who sows them is the devil.
The harvest is the end of the age, and the harvesters are angels.
Just as 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 who cause others to sin and all evildoers.
They will throw them into the fiery furnace,
where there will be wailing and grinding of teeth.
Then the righteous will shine like the sun
in the kingdom of their Father.
Whoever has ears ought to hear.”
Or MT 13:24-30
Jesus proposed
another parable to the crowds, saying:
“The kingdom of heaven may be likened
to a man who sowed good seed in his field.
While everyone was asleep his enemy came
and sowed weeds all through the wheat, and then went off.
When the crop grew and bore fruit, the weeds appeared as well.
The slaves of the householder came to him and said,
‘Master, did you not sow good seed in your field?
Where have the weeds come from?’
He answered, ‘An enemy has done this.’
His slaves said to him,
‘Do you want us to go and pull them up?’
He replied, ‘No, if you pull up the weeds
you might uproot the wheat along with them.
Let them grow together until harvest;
then at harvest time I will say to the harvesters,
“First collect the weeds and tie them in bundles for burning;
but gather the wheat into my barn.”’”
“The kingdom of heaven may be likened
to a man who sowed good seed in his field.
While everyone was asleep his enemy came
and sowed weeds all through the wheat, and then went off.
When the crop grew and bore fruit, the weeds appeared as well.
The slaves of the householder came to him and said,
‘Master, did you not sow good seed in your field?
Where have the weeds come from?’
He answered, ‘An enemy has done this.’
His slaves said to him,
‘Do you want us to go and pull them up?’
He replied, ‘No, if you pull up the weeds
you might uproot the wheat along with them.
Let them grow together until harvest;
then at harvest time I will say to the harvesters,
“First collect the weeds and tie them in bundles for burning;
but gather the wheat into my barn.”’”
Scripture Study
July 20, 2014 - 16th Sunday in Ordinary Time
FIRST READING: Wisdom
12:13; 16-19. There is no other god besides thee, whose care is for all men, to
whom thou shouldst prove that thou has not judged unjustly. For thy strength is
the source of righteousness, and thy sovereignty over all causes thee to spare
all. For thou dost show thy strength when men doubt the completeness of thy
power, and dost rebuke any insolence among those who know it. Thou who art
sovereign in strength dost judge with mildness, and with great forbearance thou
dost govern us; for thou has power to act whenever thou dost choose. Through
such works thou hast taught thy people that the righteous man must be kind, and
thou hast filled thy sons with good hope, because thou givest repentance for
sins.
EXPLANATION: The Book of Wisdom was written by a Greek-speaking Jew, most probably in Alexandria in Egypt, in the first half of the first century B.C. That he was a Jew is evident : he is loyal to "the God of the Fathers" (9: 1), and proud to belong to the "holy and blameless race" (10: 15). He quotes the Old Testament from the LXX, the Greek translation, is well versed in the Greek language and knows something of Greek philosophy. His book was written to commend wisdom which comes from God, the source of all wisdom. In wisdom he created the world and in wisdom he governs it. Wisdom is the basis of all virtue. It is the way to God and to the future life. The present life is but the preparation for the future life in which the virtuous live with God and the wicked are punished (3: 9-10).
In the verses from this book which we read today, God is supreme governor and judge of all men, not of the Jews only. He is merciful, forbearing, forgiving and kind.
There is no . . . thee: The Egyptians, the Greeks and all the other pagan nations had their gods, but the true God is the universal God and has care for all men, Gentiles as well as Jews.
tp whom . . . prove: Yahweh is answerable to no other god. He is above them and no one would dare to accuse him of judging unjustly.
strength . . . sovereignty: He is almighty and therefore can be merciful to all, for he is sole ruler over all.
dost . . . strength: If men doubt his almighty power he is able to convince them as he did the Pharaoh, for example, during the Exodus.
rebuked any insolence: He punished his Chosen People, who knew he was almighty and yet dared to disobey and insult him.
in strength . . . mildness: His almighty power notwithstanding, he is mild in his dealings with men.
forbearance . . . govern us: His rule is tolerant and merciful.
thou dost choose: Being the supreme ruler, he is absolutely free to decide when and where to show his power and his mercy.
taught . . . kind: The man who would be holy and righteous knows that he in turn must be kind to his fellowman, as God has been kind to him.
filed . . . hope: The Chosen People, and any others who would recognize the true God, have reasons to hope for their future happiness for:
thou givest . . . sins: The basis of their hope: they all have offended him in many ways but he will forgive repentant sinners.
APPLICATION: The author of this Book of Wisdom had true, sound wisdom and he set out to teach it to his fellow-Jews, who because of the influence of their pagan environment were growing weak in their loyalty to the true God of their fathers. Alexandria was then a thoroughly hellenized city. The philosophy of the great Greek thinkers was influencing the minds of most of its citizens. Great advances, for that day and age, had been made in science, and progress and prosperity in this life were the aims of all, including many Jews. The author reminds his readers that, wise though the philosophers and men of science may think themselves, there is only one who is truly wise, the one who is Wisdom itself and from whom all wisdom comes. This is the God of Israel who is God of all the world. He is almighty, as well as all-wise, and even though he can and may punish those who would challenge his authority, he is all-merciful and ready to forgive those who repent of their folly.
Somebody has said, "the more we change the less change there is." How very like Alexandria of the first century B.C. is our whole world today. Twenty-one centuries have passed since this author wrote his book. The Incarnation has taken place since, and through it the world has learned so much more about the infinite mercy of God and his interest in our true welfare. The coming of the Son of God as a human being on earth, and his death and resurrection, have proved that we were put here for a few years, in order to merit the eternal life which the all-wise and the Almighty has destined for us.
But, just as in Alexandria of old the vast majority of its inhabitants spend their days chasing after the shadows of earthly happiness and prosperity, so the vast majority of the developed world's population today spend their time on similar pursuits. We have new philosophers, inferior in most respects to those of ancient Greece, shouting their earthly wisdom and ignoring, if not denying, the source of all wisdom, the all-wise Creator of all things. We have scientists who have discovered many of the laws of nature and put them to good earthly use, but who ignore the Lawgiver, the sovereign Legislator, who laid down the laws that these scientists discover.
It is, of course, true that the real scientists down through the centuries have recognized that they were but discoveries of the laws of nature made by One more mighty than they. But the pseudo-scientists try to use the laws that are discovered to reject the Lawmaker and ignore his claims on us. "Look what I found in the atom," the pseudo-scientist shouts, while the true scientist says : "Look what God put into the atom."
While we must be grateful for all the progress that science and technology have made in our day (provided they are put at the service of mankind and do not become man's complete master), we must never forget that all these powers of nature are God's gifts to us. They are gifts to help us on our journey to our true home, not shackles to bind us to earth and make us lose the eternal inheritance which God has destined and prepared for us.
True wisdom is the knowledge of God and the recognition of his dominion over us. The truly wise man is the man who knows that he should be grateful to the almighty Creator, who gave him life and who, as Father, has prepared a place for him in an eternal future, on condition that he does his part.
SECOND READING: Romans 8:26-27. The Spirit helps us in our weakness; for we do not know how to pray as we ought, but the Spirit himself intercedes for us with sighs too deep for words. And he who searches the hearts of men knows what is the mind of the Spirit, because the Spirit intercedes for the saints according to the will of God.
EXPLANATION: Today's verses, from the Epistle to the Romans, are a continuation of last Sunday's second reading. On last Sunday, St. Paul told the Roman converts that they were on the road to eternal life, but only on the road; they still had many obstacles to overcome. By patience, hope and prayer they would arrive safely at their eternal destination. In today's lesson. he tells them, and us, that the Holy Spirit is ever with them to help them.
The Spirit . . . weakness: In baptism the Holy Spirit, the Spirit of the Father and the Son, takes up his abode in us (see the second reading of the Fourteenth Sunday ). He will help us all through our lives. He will help us especially in our prayers.
not know . . . we ought: Paul includes himself here and if St. Paul, the great lover of God did not know how to pray properly, how much more true this is of us ordinary Christians.
but the Spirit . . . intercedes: But what we cannot do of ourselves the Holy Spirit can and will do for us.
he who . . . hearts: God the Father, from whom nothing is hidden, will see our good intentions and hear the pious pleadings which the Holy Spirit arouses within us as he prays with us and for us:
the Spirit . . . God: The prayer of the Holy Spirit for Christians (often called "saints" in the early church) will be heard, because it will be entirely conformed to God's will.
APPLICATION: Prayer is an act of adoration of God, of thanksgiving for all past and present favors received, of repentance for past offenses and negligences, and of petition for spiritual and temporal needs, This is an essential activity in our daily lives as Christians. It can be called the very life-blood of a Christian life. But how few, if any, of us can pray as we should. It is a consolation to hear St. Paul say that it was a difficulty for the early Christians who were so fervent, and even for himself who was truly a man of God.
However, his statement that the Holy Spirit is with us, not only in moving us to pray but actually interceding for us personally, is surely a source of encouragement and hope for all of us. We must cooperate with the Holy Spirit. This, in our own poor way, we all try to do, and sometimes succeed, but we know too that, even when we think we have failed, our merciful Father will accept the good will, the good intention.
Our divine Lord tells us we must always pray (Lk. 18: 1). This would seem to be an impossible demand if by prayer he meant recital of words or formulas. This however, is not what he meant. As we saw above, prayer is an act of adoration, thanksgiving, repentance and petition directed toward God. Our whole life and each single day and hour of it, can and should be such an act. When we make our morning offering, we consecrate our whole day, its recreation as well as its work to the honor and glory of God. Such consecrated action is prayer, and this is how we can always pray.
Besides, we have certain times set apart which we devote exclusively to "prayer" in the strict sense. The most important and most efficacious of these "times of prayer," is when we join with our fellow-Christians in giving true homage and thanksgiving to God, as well as asking for pardon for our faults and failings, and requesting temporal and spiritual benefits. This happens when we devoutly attend the Sunday and Holyday liturgy. Here we are not only witnesses but also active participants at Mass, in re-enacting the most perfect homage and atonement that ever went from this earth to God, the sacrifice which the Son offered to the Father. Devout participation in this sublimest of prayers, is for a true Christian not some obligation to be fulfilled but a privilege out and away above anything we could ever think of claiming for ourselves.
In this sacred liturgical act we have not only the Holy Spirit interceding for us and moving our hearts to true acts of love of God, we also have God the Son offering himself to his Father as a truly acceptable sacrifice in our name and for our sakes. If we participate actively with the celebrant and the whole congregation in this supreme act of adoration, thanksgiving, and atonement, we can be sure that our daily petitions for spiritual and temporal needs will not go unanswered. Our week's work will be sanctified and become a devout prayer. Our daily sufferings will take on a value for eternity, for they will be united to Christ's sufferings and sacrifice on the cross. We will then be living a life of prayer, and the Holy Spirit will be with us, sanctifying our ordinary daily goings and comings.
GOSPEL: Matt. 13: 24-30. Short Form. Jesus put before the crowds a parable, saying, "The kingdom of heaven may be compared to a man who sowed good seed in his field; but while men were sleeping, his enemy came and sowed weeds among the wheat, and went away. So when the plants came up and bore grain, then the weeds appeared also. And the servants of the householder came and said to him, 'Sir, did you not sow good seed in your field? How then has it weeds?' He said to them, 'An enemy has done this.' The servants said to him, 'Then do you want us to go and gather them?' But he said, 'No; lest in gathering the weeds you root up the wheat along with them. Let both grow together until the harvest; and at harvest time I will tell the reapers. Gather the weeds first and bind them in bundles to be burned, but gather the wheat into my barn.'"
EXPLANATION: In another parable, or homely story, our Lord warns those who will follow him that they must live with opposition---with evil-doers who will try to impede them in their spiritual journey to heaven. But he consoles them by telling them that if they persevere in spite of this opposition, they will triumph on the day of reckoning.
sowed . . . weeds: The kingdom of heaven on earth, the faithful who will follow Christ and become members of his Church, will be the target of enemies. They will be like the good seed a farmer planted in his field. An enemy of his came at night and sowed the seed of weeds among the good wheat-seeds.
plants. . . appeared also: When the wheat appeared above ground, the weeds came up with it and so deprived the wheat of much of the nourishment it needed. (Actual occurrences of this kind of enemy action were not rare at that time).
did you . . . seed: The farmer's helpers are amazed when they see the weeds appear. They know he has sown wheat seeds only.
an enemy . . . this: The farmer knew the real explanation.
to go . . . them: The servants thought it a good idea to uproot the weeds, and thus give the wheat a chance to grow strong and healthy.
lest . . . wheat: Their idea was good but the farmer foresaw that of necessity some of the wheat stalks would be uprooted also in the process.
grow . . . harvest: The wheat must fight for its life, but it will survive and bear fruit. The reapers will separate the weeds from the wheat at harvest time. The weeds will be burned but the wheat will be gathered into the farmer's barn.
APPLICATION: In the longer form of today's gospel, our Lord added two other short parables which depicted his Church as having a very lowly and very small beginning but, in due course becoming a large and world-wide institution. The Apostles seem to have grasped the lesson of these shorter parables, but they asked him to explain the one about the weeds. According to most present-day commentators, the explanation of the parable is Matthew's own and was not given by our Lord. But, as Matthew's explanation has the guarantee of inspiration behind it, the lesson we are to learn from it is still the same.
The lesson is that in the kingdom of Christ on earth, his Church, there will always be sinners and scandal-givers who will make the Christian life more difficult for Christ’s sincere followers. The weeds were among the wheat from the very beginning; one of the twelve, Judas, was a traitor and betrayed our Lord for thirty pieces of silver. The Judaizers, half-converted Jews, caused severe disturbances among St. Paul's Gentile Christians. Heresies troubled the first four centuries of the Church and schisms and divisions later on became a great scandal to those inside and outside the Church.
This state of affairs was foreseen by Christ and is tolerated by God for his own wise purposes. Today's parable is Christ's answer to the question so frequently asked: "Why does God permit evil to triumph so often in this world, why are the wicked allowed to prosper?" The triumph of the wicked is short-lived, the reward of the Christian who suffers from their wickedness is everlasting. The very wickedness and injustices of evil-doers are one of the ways that God uses to perfect his elect. It is only on a battlefield that a true soldier can be proved.
In the parable, the weed does not destroy the wheat. It only makes it more difficult for the wheat to grow to maturity. So it is with the Christian. No one can take his faith from him, but living up to it is made more difficult by the evil influence and bad example of sinners. If some succumb to this evil influence and give up the practice of their faith, the fault is theirs. God can force no man to serve him.
The patience of the farmer in letting the weed grow on until harvest time, exemplifies the infinite mercy of God toward sinners. The weed could not change its nature, but the sinner can change his ways and God gives him every chance and every help to do this, up to his last moment of life. No sinner will be excluded from heaven because of the sins he committed but because he did not repent of these sins while he had the opportunity.
We must learn a double lesson of patience, from this parable. First, to be patient with those who make our spiritual progress more difficult for us---they are actually helping us to be better Christians if we bear with patience the injuries they inflict on us. Second, we must try to imitate the patience God shows in his dealings with sinners. While we must not approve of their evil deeds, or their sins, we must still look on them as our brothers and do all in our power to put them back on the right road to heaven. We can do this by good example, and by fervent prayer for their conversion. This is not easy for human nature, but we can be certain that God will give us the necessary grace and strength to subdue our natural weakness and aversion, if we try to act with charity and true brotherly interest toward our erring fellowman.
By acting thus, we will not only be helping a weak brother on the rugged road to heaven, we will also be making doubly sure of our own arrival there, for God will never be outdone in generosity.
EXPLANATION: The Book of Wisdom was written by a Greek-speaking Jew, most probably in Alexandria in Egypt, in the first half of the first century B.C. That he was a Jew is evident : he is loyal to "the God of the Fathers" (9: 1), and proud to belong to the "holy and blameless race" (10: 15). He quotes the Old Testament from the LXX, the Greek translation, is well versed in the Greek language and knows something of Greek philosophy. His book was written to commend wisdom which comes from God, the source of all wisdom. In wisdom he created the world and in wisdom he governs it. Wisdom is the basis of all virtue. It is the way to God and to the future life. The present life is but the preparation for the future life in which the virtuous live with God and the wicked are punished (3: 9-10).
In the verses from this book which we read today, God is supreme governor and judge of all men, not of the Jews only. He is merciful, forbearing, forgiving and kind.
There is no . . . thee: The Egyptians, the Greeks and all the other pagan nations had their gods, but the true God is the universal God and has care for all men, Gentiles as well as Jews.
tp whom . . . prove: Yahweh is answerable to no other god. He is above them and no one would dare to accuse him of judging unjustly.
strength . . . sovereignty: He is almighty and therefore can be merciful to all, for he is sole ruler over all.
dost . . . strength: If men doubt his almighty power he is able to convince them as he did the Pharaoh, for example, during the Exodus.
rebuked any insolence: He punished his Chosen People, who knew he was almighty and yet dared to disobey and insult him.
in strength . . . mildness: His almighty power notwithstanding, he is mild in his dealings with men.
forbearance . . . govern us: His rule is tolerant and merciful.
thou dost choose: Being the supreme ruler, he is absolutely free to decide when and where to show his power and his mercy.
taught . . . kind: The man who would be holy and righteous knows that he in turn must be kind to his fellowman, as God has been kind to him.
filed . . . hope: The Chosen People, and any others who would recognize the true God, have reasons to hope for their future happiness for:
thou givest . . . sins: The basis of their hope: they all have offended him in many ways but he will forgive repentant sinners.
APPLICATION: The author of this Book of Wisdom had true, sound wisdom and he set out to teach it to his fellow-Jews, who because of the influence of their pagan environment were growing weak in their loyalty to the true God of their fathers. Alexandria was then a thoroughly hellenized city. The philosophy of the great Greek thinkers was influencing the minds of most of its citizens. Great advances, for that day and age, had been made in science, and progress and prosperity in this life were the aims of all, including many Jews. The author reminds his readers that, wise though the philosophers and men of science may think themselves, there is only one who is truly wise, the one who is Wisdom itself and from whom all wisdom comes. This is the God of Israel who is God of all the world. He is almighty, as well as all-wise, and even though he can and may punish those who would challenge his authority, he is all-merciful and ready to forgive those who repent of their folly.
Somebody has said, "the more we change the less change there is." How very like Alexandria of the first century B.C. is our whole world today. Twenty-one centuries have passed since this author wrote his book. The Incarnation has taken place since, and through it the world has learned so much more about the infinite mercy of God and his interest in our true welfare. The coming of the Son of God as a human being on earth, and his death and resurrection, have proved that we were put here for a few years, in order to merit the eternal life which the all-wise and the Almighty has destined for us.
But, just as in Alexandria of old the vast majority of its inhabitants spend their days chasing after the shadows of earthly happiness and prosperity, so the vast majority of the developed world's population today spend their time on similar pursuits. We have new philosophers, inferior in most respects to those of ancient Greece, shouting their earthly wisdom and ignoring, if not denying, the source of all wisdom, the all-wise Creator of all things. We have scientists who have discovered many of the laws of nature and put them to good earthly use, but who ignore the Lawgiver, the sovereign Legislator, who laid down the laws that these scientists discover.
It is, of course, true that the real scientists down through the centuries have recognized that they were but discoveries of the laws of nature made by One more mighty than they. But the pseudo-scientists try to use the laws that are discovered to reject the Lawmaker and ignore his claims on us. "Look what I found in the atom," the pseudo-scientist shouts, while the true scientist says : "Look what God put into the atom."
While we must be grateful for all the progress that science and technology have made in our day (provided they are put at the service of mankind and do not become man's complete master), we must never forget that all these powers of nature are God's gifts to us. They are gifts to help us on our journey to our true home, not shackles to bind us to earth and make us lose the eternal inheritance which God has destined and prepared for us.
True wisdom is the knowledge of God and the recognition of his dominion over us. The truly wise man is the man who knows that he should be grateful to the almighty Creator, who gave him life and who, as Father, has prepared a place for him in an eternal future, on condition that he does his part.
SECOND READING: Romans 8:26-27. The Spirit helps us in our weakness; for we do not know how to pray as we ought, but the Spirit himself intercedes for us with sighs too deep for words. And he who searches the hearts of men knows what is the mind of the Spirit, because the Spirit intercedes for the saints according to the will of God.
EXPLANATION: Today's verses, from the Epistle to the Romans, are a continuation of last Sunday's second reading. On last Sunday, St. Paul told the Roman converts that they were on the road to eternal life, but only on the road; they still had many obstacles to overcome. By patience, hope and prayer they would arrive safely at their eternal destination. In today's lesson. he tells them, and us, that the Holy Spirit is ever with them to help them.
The Spirit . . . weakness: In baptism the Holy Spirit, the Spirit of the Father and the Son, takes up his abode in us (see the second reading of the Fourteenth Sunday ). He will help us all through our lives. He will help us especially in our prayers.
not know . . . we ought: Paul includes himself here and if St. Paul, the great lover of God did not know how to pray properly, how much more true this is of us ordinary Christians.
but the Spirit . . . intercedes: But what we cannot do of ourselves the Holy Spirit can and will do for us.
he who . . . hearts: God the Father, from whom nothing is hidden, will see our good intentions and hear the pious pleadings which the Holy Spirit arouses within us as he prays with us and for us:
the Spirit . . . God: The prayer of the Holy Spirit for Christians (often called "saints" in the early church) will be heard, because it will be entirely conformed to God's will.
APPLICATION: Prayer is an act of adoration of God, of thanksgiving for all past and present favors received, of repentance for past offenses and negligences, and of petition for spiritual and temporal needs, This is an essential activity in our daily lives as Christians. It can be called the very life-blood of a Christian life. But how few, if any, of us can pray as we should. It is a consolation to hear St. Paul say that it was a difficulty for the early Christians who were so fervent, and even for himself who was truly a man of God.
However, his statement that the Holy Spirit is with us, not only in moving us to pray but actually interceding for us personally, is surely a source of encouragement and hope for all of us. We must cooperate with the Holy Spirit. This, in our own poor way, we all try to do, and sometimes succeed, but we know too that, even when we think we have failed, our merciful Father will accept the good will, the good intention.
Our divine Lord tells us we must always pray (Lk. 18: 1). This would seem to be an impossible demand if by prayer he meant recital of words or formulas. This however, is not what he meant. As we saw above, prayer is an act of adoration, thanksgiving, repentance and petition directed toward God. Our whole life and each single day and hour of it, can and should be such an act. When we make our morning offering, we consecrate our whole day, its recreation as well as its work to the honor and glory of God. Such consecrated action is prayer, and this is how we can always pray.
Besides, we have certain times set apart which we devote exclusively to "prayer" in the strict sense. The most important and most efficacious of these "times of prayer," is when we join with our fellow-Christians in giving true homage and thanksgiving to God, as well as asking for pardon for our faults and failings, and requesting temporal and spiritual benefits. This happens when we devoutly attend the Sunday and Holyday liturgy. Here we are not only witnesses but also active participants at Mass, in re-enacting the most perfect homage and atonement that ever went from this earth to God, the sacrifice which the Son offered to the Father. Devout participation in this sublimest of prayers, is for a true Christian not some obligation to be fulfilled but a privilege out and away above anything we could ever think of claiming for ourselves.
In this sacred liturgical act we have not only the Holy Spirit interceding for us and moving our hearts to true acts of love of God, we also have God the Son offering himself to his Father as a truly acceptable sacrifice in our name and for our sakes. If we participate actively with the celebrant and the whole congregation in this supreme act of adoration, thanksgiving, and atonement, we can be sure that our daily petitions for spiritual and temporal needs will not go unanswered. Our week's work will be sanctified and become a devout prayer. Our daily sufferings will take on a value for eternity, for they will be united to Christ's sufferings and sacrifice on the cross. We will then be living a life of prayer, and the Holy Spirit will be with us, sanctifying our ordinary daily goings and comings.
GOSPEL: Matt. 13: 24-30. Short Form. Jesus put before the crowds a parable, saying, "The kingdom of heaven may be compared to a man who sowed good seed in his field; but while men were sleeping, his enemy came and sowed weeds among the wheat, and went away. So when the plants came up and bore grain, then the weeds appeared also. And the servants of the householder came and said to him, 'Sir, did you not sow good seed in your field? How then has it weeds?' He said to them, 'An enemy has done this.' The servants said to him, 'Then do you want us to go and gather them?' But he said, 'No; lest in gathering the weeds you root up the wheat along with them. Let both grow together until the harvest; and at harvest time I will tell the reapers. Gather the weeds first and bind them in bundles to be burned, but gather the wheat into my barn.'"
EXPLANATION: In another parable, or homely story, our Lord warns those who will follow him that they must live with opposition---with evil-doers who will try to impede them in their spiritual journey to heaven. But he consoles them by telling them that if they persevere in spite of this opposition, they will triumph on the day of reckoning.
sowed . . . weeds: The kingdom of heaven on earth, the faithful who will follow Christ and become members of his Church, will be the target of enemies. They will be like the good seed a farmer planted in his field. An enemy of his came at night and sowed the seed of weeds among the good wheat-seeds.
plants. . . appeared also: When the wheat appeared above ground, the weeds came up with it and so deprived the wheat of much of the nourishment it needed. (Actual occurrences of this kind of enemy action were not rare at that time).
did you . . . seed: The farmer's helpers are amazed when they see the weeds appear. They know he has sown wheat seeds only.
an enemy . . . this: The farmer knew the real explanation.
to go . . . them: The servants thought it a good idea to uproot the weeds, and thus give the wheat a chance to grow strong and healthy.
lest . . . wheat: Their idea was good but the farmer foresaw that of necessity some of the wheat stalks would be uprooted also in the process.
grow . . . harvest: The wheat must fight for its life, but it will survive and bear fruit. The reapers will separate the weeds from the wheat at harvest time. The weeds will be burned but the wheat will be gathered into the farmer's barn.
APPLICATION: In the longer form of today's gospel, our Lord added two other short parables which depicted his Church as having a very lowly and very small beginning but, in due course becoming a large and world-wide institution. The Apostles seem to have grasped the lesson of these shorter parables, but they asked him to explain the one about the weeds. According to most present-day commentators, the explanation of the parable is Matthew's own and was not given by our Lord. But, as Matthew's explanation has the guarantee of inspiration behind it, the lesson we are to learn from it is still the same.
The lesson is that in the kingdom of Christ on earth, his Church, there will always be sinners and scandal-givers who will make the Christian life more difficult for Christ’s sincere followers. The weeds were among the wheat from the very beginning; one of the twelve, Judas, was a traitor and betrayed our Lord for thirty pieces of silver. The Judaizers, half-converted Jews, caused severe disturbances among St. Paul's Gentile Christians. Heresies troubled the first four centuries of the Church and schisms and divisions later on became a great scandal to those inside and outside the Church.
This state of affairs was foreseen by Christ and is tolerated by God for his own wise purposes. Today's parable is Christ's answer to the question so frequently asked: "Why does God permit evil to triumph so often in this world, why are the wicked allowed to prosper?" The triumph of the wicked is short-lived, the reward of the Christian who suffers from their wickedness is everlasting. The very wickedness and injustices of evil-doers are one of the ways that God uses to perfect his elect. It is only on a battlefield that a true soldier can be proved.
In the parable, the weed does not destroy the wheat. It only makes it more difficult for the wheat to grow to maturity. So it is with the Christian. No one can take his faith from him, but living up to it is made more difficult by the evil influence and bad example of sinners. If some succumb to this evil influence and give up the practice of their faith, the fault is theirs. God can force no man to serve him.
The patience of the farmer in letting the weed grow on until harvest time, exemplifies the infinite mercy of God toward sinners. The weed could not change its nature, but the sinner can change his ways and God gives him every chance and every help to do this, up to his last moment of life. No sinner will be excluded from heaven because of the sins he committed but because he did not repent of these sins while he had the opportunity.
We must learn a double lesson of patience, from this parable. First, to be patient with those who make our spiritual progress more difficult for us---they are actually helping us to be better Christians if we bear with patience the injuries they inflict on us. Second, we must try to imitate the patience God shows in his dealings with sinners. While we must not approve of their evil deeds, or their sins, we must still look on them as our brothers and do all in our power to put them back on the right road to heaven. We can do this by good example, and by fervent prayer for their conversion. This is not easy for human nature, but we can be certain that God will give us the necessary grace and strength to subdue our natural weakness and aversion, if we try to act with charity and true brotherly interest toward our erring fellowman.
By acting thus, we will not only be helping a weak brother on the rugged road to heaven, we will also be making doubly sure of our own arrival there, for God will never be outdone in generosity.
Meditation: "The
righteous will shine like the sun in the kingdom of their Father"
What can malicious weed-sowing tell us about the kingdom of God
(Matthew 13:25)? The image Jesus uses in this parable is a common everyday
example of planting, harvesting, and sorting the good fruit from the bad. Weeds
can spoil and even kill a good harvest if they are not separated and destroyed
at the proper time. Uprooting them too early, though, can destroy the good
plants in the process.
Letting God's word take deep root in the heart
Just as nature teaches us patience, so God's patience also teaches us to guard the seed of his word which he has planted in our hearts and to beware of the destructive force of sin and evil that can destroy it. God's word brings life, but Satan seeks to destroy the good seed which has been planted in the hearts of those who have heard God's word. God's judgment is not hasty, but it does come. And in the end, God will reward each according to what they have sown and reaped in this life. In that day God will separate the evil from the good. Do you allow God's word to take deep root in your heart?
Just as nature teaches us patience, so God's patience also teaches us to guard the seed of his word which he has planted in our hearts and to beware of the destructive force of sin and evil that can destroy it. God's word brings life, but Satan seeks to destroy the good seed which has been planted in the hearts of those who have heard God's word. God's judgment is not hasty, but it does come. And in the end, God will reward each according to what they have sown and reaped in this life. In that day God will separate the evil from the good. Do you allow God's word to take deep root in your heart?
Growth and transformation from within
What can mustard seeds and leaven teach us about the kingdom of God? The tiny mustard seed literally grew to be a tree which attracted numerous birds because they loved the little black mustard seed it produced. God's kingdom works in a similar fashion. It starts from the smallest beginnings in the hearts of men and women who are receptive to God's word. And it works unseen and causes a transformation from within.
What can mustard seeds and leaven teach us about the kingdom of God? The tiny mustard seed literally grew to be a tree which attracted numerous birds because they loved the little black mustard seed it produced. God's kingdom works in a similar fashion. It starts from the smallest beginnings in the hearts of men and women who are receptive to God's word. And it works unseen and causes a transformation from within.
The Holy Spirit transforms us
Leaven is another powerful agent of change. A lump of dough left to itself remains just what it is, a lump of dough. But when the leaven is added to it a transformation takes place which produces rich and wholesome bread when heated - the staple of life for humans. The kingdom of God produces a transformation in those who receive the new life which Jesus Christ offers. When we yield to Jesus Christ, our lives are transformed by the power of the Holy Spirit who dwells in us. Paul the Apostle says, "we have this treasure in earthen vessels, to show that the transcendent power belongs to God and not to us" (2 Corinthians 4:7). Do you believe in the transforming power of the Holy Spirit?
Leaven is another powerful agent of change. A lump of dough left to itself remains just what it is, a lump of dough. But when the leaven is added to it a transformation takes place which produces rich and wholesome bread when heated - the staple of life for humans. The kingdom of God produces a transformation in those who receive the new life which Jesus Christ offers. When we yield to Jesus Christ, our lives are transformed by the power of the Holy Spirit who dwells in us. Paul the Apostle says, "we have this treasure in earthen vessels, to show that the transcendent power belongs to God and not to us" (2 Corinthians 4:7). Do you believe in the transforming power of the Holy Spirit?
Good and evil are sown in our hearts like tiny seeds which
germinate, and in due time yield a harvest of good or bad fruit. Charles Read
said: "Sow an act and you reap a habit. Sow a habit and you reap a
character. Sow a character and you reap a destiny." In the day of judgment
each will reap what he or she has sown in this life. Those who sow good will
shine in the kingdom of their Father. They will radiate with the
beauty, joy, and fullness of God's love. Do you allow the love of Christ to
rule in your heart and in your actions?
"Lord Jesus, let your word take root in my heart and may
your all-consuming love transform my life that I may sow what is good, worthy,
and pleasing to you."
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Thy Kingdom Come!
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July 20, 2014, Sixteenth Sunday in Ordinary
Time
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Matthew 13: 24-43
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.´" He put before them another parable: "The
kingdom of heaven is like a mustard seed that someone took and sowed in his
field; it is the smallest of all the seeds, but when it has grown it is the
greatest of shrubs and becomes a tree, so that the birds of the air come and
make nests in its branches." He told them another parable: "The
kingdom of heaven is like yeast that a woman took and mixed in with three
measures of flour until all of it was leavened." Jesus told the crowds
all these things in parables; without a parable he told them nothing. This
was to fulfill what had been spoken through the prophet: "I will open my
mouth to speak in parables; I will proclaim what has been hidden from the
foundation of the world." 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!"
Introductory Prayer: Lord
Jesus, I come before you wanting to grow in my knowledge of you and in my
love for you. I want to show my love by truly loving others as you have loved
me. My falls are many; yet I trust in your grace, and I always want to get
back up. I trust that your mercy will change my heart, so that over time I will
stand more than fall. I stand before you, ready to listen to your words and
ready to unite myself more perfectly to your most holy will.
Petition: Lord Jesus, open my
heart to your word.
1. Uproot the Weeds: Jesus
pours his grace upon each one of us; even a drop is enough to transform our
lives. Why, then, are there so many weeds in our gardens? That little ugly
guy we call the devil cannot plant weeds without our permission. How are we
going to identify the weeds? How are we going to uproot them? First, we need
to ask these questions: Do we want to find those nasty weeds? Do we want to
do the work necessary to uproot them? Jesus wants to know.
2. Our Hearts Were Made for God: After
Jesus talks with us about the weeds, he moves the discussion to a new plane.
He wants us to try to penetrate the mystery of his Kingdom, which he wants to
plant in our hearts. Our lives need to be constructive more than anything
else, meaning we need to be focused more on what Christ is sowing in our
hearts than on the weeds we’re striving to uproot (though that is important).
A garden is for growing plants, not weeds. Jesus wants us to appreciate that
since he is God, he is infinite, and that even though we are finite, we are
blessed with immortal souls that are equipped to grasp, desire, identify with
and surrender to God and his will. His word is a living, saving word that
refashions us in his likeness. Am I hungry for his word and receptive to Him,
who is the Word of God?
3. The Birds of the Air Make Nests in its
Branches: Christ intends the seed he has planted in our hearts to
grow into a tall, healthy tree, where birds of the air find shelter. He wants
us to be sowers of his heavenly seed. He wants us to be the means for his
word to spread to others. Christ sent his apostles into a hostile world — a
world that believed in many gods, a world that had just crucified Christ.
Still, the apostles sowed the Gospel message far and wide, and it took root
in the hearts of many. The Kingdom of God grew. Now it is our turn. Jesus
calls us to be apostles, to sow his Gospel far and wide. We form part of an
unbreakable chain of faith. Let’s live our lives as true and fearless
apostles. Lord Jesus, how can I be your ever faithful and courageous apostle?
Conversation with Christ: Jesus,
pluck out the weeds in my heart and plant your mission within me. Fill me
with your thirst for the salvation of souls, and move me to quench your
thirst with my every breath.
Resolution: Today
I will talk with someone about how we need to build and extend the Kingdom of
God.
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SIXTEENTH SUNDAY IN ORDINARY TIME, JULY 20, MATTHEW
13:24-43
(Wisdom 12:13,16-19; Psalm 86; Romans 8:26-27)
(Wisdom 12:13,16-19; Psalm 86; Romans 8:26-27)
KEY VERSE: "Master, did you not sow good seed in your field? Where, then, did these weeds come from?" (v 27).
READING: Jesus was a good teacher who employed parables, using the ordinary things of life to reveal the deep mysteries of God's reign. The parables often centered on the domestic, industrial and agricultural work of the community. The parable aroused curiosity, and invited Jesus' audience to search for the meaning, which often applied to their own lives. God's reign was likened to a tiny mustard seed that grew into the largest of plants. It was like leaven that when mixed in the dough, made the whole batch rise. The parable of the weeds among the wheat revealed that good and evil would exist alongside one another until the Day of Judgment. The weeds in the story were darnel, a noxious plant that closely resembled the wheat. In the early stages of development, it was impossible to distinguish the one from the other. When the wheat ripened, the experienced eye would be able to differentiate between the two. The problem was that the roots were so intertwined that the weeds could not be uprooted without tearing up the wheat. So it is with evil; it is difficult to detect in its early stages until it grows strong and destroys what is good. God is the sole judge who will separate saint and sinner at the end of time. At the final judgment, God will reward the righteous who will reign in the everlasting light of the Kingdom.
REFLECTING: In what ways do I help others understand the mysteries of God's reign?
PRAYING: Lord Jesus, help me to persist in my good work despite the evil that surrounds me.
MINUTE MEDITATIONS
Invited By God
Our human tendency is to congratulate ourselves on the great they
things we do for God. The fact is, we could not approach or partake in the
Eucharist if we were not invited and empowered by God. Our covenant-friendship
with God is God’s gift, not our achievement.
Lord, you are good and forgiving
‘The righteous shall shine in the sun in the kingdom of their
Father.’God is just and kind, the epitome of the perfect leader, the loving father or mother. God, who is goodness and love, sows for goodness, but the seeds of malignity take root among the good. This is the messiness of life, the good with the bad and the ugly. It’s less uniform rows of healthy wheat ready for easy harvest and more an overgrown, entangled mess of jungle. That which hinders goodness and love is part of the garden of daily life. There are beautiful blossoms and vicious thorns, edible fruit and toxic berries. In life’s garden, when we listen with ears open and hearts receptive to the Spirit, we will grow as God intended—more confidently, unafraid, towards the light.
July
20
St. Apollinaris
(1st century)
St. Apollinaris
(1st century)
According to tradition, St. Peter sent Apollinaris to Ravenna,
Italy, as its first bishop. His preaching of the Good News was so successful
that the pagans there beat him and drove him from the city. He returned,
however, and was exiled a second time. After preaching in the area surrounding
Ravenna, he entered the city again. After being cruelly tortured, he was put on
a ship heading to Greece. Pagans there caused him to be expelled to Italy,
where he went to Ravenna for a fourth time. He died from wounds received during
a savage beating at Classis, a suburb of Ravenna. A beautiful basilica honoring
him was built there in the sixth century.
Comment:
Following Jesus involves risks—sometimes the supreme risk of life itself. Martyrs are people who would rather accept the risk of death than deny the cornerstone of their whole life: faith in Jesus Christ. Everyone will die eventually—the persecutors and those persecuted. The question is what kind of a conscience people will bring before the Lord for judgment. Remembering the witness of past and present martyrs can help us make the often-small sacrifices that following Jesus today may require.
Following Jesus involves risks—sometimes the supreme risk of life itself. Martyrs are people who would rather accept the risk of death than deny the cornerstone of their whole life: faith in Jesus Christ. Everyone will die eventually—the persecutors and those persecuted. The question is what kind of a conscience people will bring before the Lord for judgment. Remembering the witness of past and present martyrs can help us make the often-small sacrifices that following Jesus today may require.
Quote:
During his remarks prior to the Regina Caeli on May 7, 2000, Blessed John Paul II noted that later that day at Rome's Colosseum he would participate in an ecumenical service honoring 20th-century martyrs. He said, “It is the same paschal light that shines in them. Indeed, it is from Christ's resurrection that the disciples receive the strength to follow the Master in their hour of trial.” What the pope said of those martyrs is true of all martyrs for Christ, including today's saint.
During his remarks prior to the Regina Caeli on May 7, 2000, Blessed John Paul II noted that later that day at Rome's Colosseum he would participate in an ecumenical service honoring 20th-century martyrs. He said, “It is the same paschal light that shines in them. Indeed, it is from Christ's resurrection that the disciples receive the strength to follow the Master in their hour of trial.” What the pope said of those martyrs is true of all martyrs for Christ, including today's saint.
LECTIO DIVINA:
16TH SUNDAY OF ORDINARY TIME (A)
Lectio:
Sunday, July 20, 2014
The mysterious growth of the Reign
God’s patience
Matthew 13: 24-43
God’s patience
Matthew 13: 24-43
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1.
OPENING PRAYER
Spirit of truth, sent by Jesus to guide us to the whole truth,
enlighten our minds so that we may understand the Scriptures. You who
overshadowed Mary and made her fruitful ground where the Word of God could
germinate, purify our hearts from all obstacles to the Word. Help us to learn
like her to listen with good and pure hearts to the Word that God speaks to us
in life and in Scripture, so that we may observe the Word and produce good
fruit through our perseverance.
2. READING
a) Division of the text:
The text is made up of three parables, a break, and the
explanation of the first parable. The three parables of the darnel and the
wheat (13: 24-30), the mustard seed (13: 31-32) and the leaven (13: 33), have
the same purpose. They wish to correct the expectations of Jesus’
contemporaries who thought that the Reign of God would come with vehemence and
immediately eliminate whatever was contrary to it. Through these parables,
Jesus wishes to explain to his listeners that he did not come to restore the
Reign by force, but to inaugurate a new era gradually, in the day-to-day
history, in a way often unobserved. And yet his work has an inherent strength,
dynamism and a transforming power that gradually changes history from inside
according to God’s plan…if one has eyes to see!
In 13: 10-17, between the parable of the sower and its explanation, the evangelist inserts a dialogue between Jesus and his disciples where the Master explains to them why it is that he speaks to the crowds only in parables. Here too, between the parables and the explanation, the evangelist inserts a brief comment on the reason why Jesus speaks in parables (13: 34-35).
Then follows the explanation of the parable of the darnel and the wheat (13: 36-43). What is striking in this explanation is that, while many of the details of the parable are interpreted, not a single reference is made to the core of the parable, that is, the dialogue between the owner and his servants concerning the darnel that grew together with the wheat. Many scholars deduce that the explanation of the parable is not from Jesus, but from the evangelist who changes the original sense of the parable. While Jesus meant to correct the messianic impatience of his contemporaries, Matthew addresses lukewarm Christians and exhorts them, almost threatens them, with God’s judgement. However, the parable and the explanation are part of the canonical text and, therefore, both should be considered because both contain the Word of God addressed to us today.
In 13: 10-17, between the parable of the sower and its explanation, the evangelist inserts a dialogue between Jesus and his disciples where the Master explains to them why it is that he speaks to the crowds only in parables. Here too, between the parables and the explanation, the evangelist inserts a brief comment on the reason why Jesus speaks in parables (13: 34-35).
Then follows the explanation of the parable of the darnel and the wheat (13: 36-43). What is striking in this explanation is that, while many of the details of the parable are interpreted, not a single reference is made to the core of the parable, that is, the dialogue between the owner and his servants concerning the darnel that grew together with the wheat. Many scholars deduce that the explanation of the parable is not from Jesus, but from the evangelist who changes the original sense of the parable. While Jesus meant to correct the messianic impatience of his contemporaries, Matthew addresses lukewarm Christians and exhorts them, almost threatens them, with God’s judgement. However, the parable and the explanation are part of the canonical text and, therefore, both should be considered because both contain the Word of God addressed to us today.
b) The text:
24-30: He put another parable before them, 'The kingdom of Heaven may be compared to a man who sowed good seed in his field. While everybody was asleep his enemy came, sowed darnel all among the wheat, and made off. When the new wheat sprouted and ripened, then the darnel appeared as well. The owner's labourers went to him and said, "Sir, was it not good seed that you sowed in your field? If so, where does the darnel come from?" He said to them, "Some enemy has done this." And the labourers said, "Do you want us to go and weed it out?" But he said, "No, because when you weed out the darnel you might pull up the wheat with it. Let them both grow till the harvest; and at harvest time I shall say to the reapers: First collect the darnel and tie it in bundles to be burnt, then gather the wheat into my barn." '
31-32: He put another parable before them, 'The kingdom of Heaven is like a mustard seed which a man took and sowed in his field. It is the smallest of all the seeds, but when it has grown it is the biggest of shrubs and becomes a tree, so that the birds of the air can come and shelter in its branches.'
33: He told them another parable, 'The kingdom of Heaven is like the yeast a woman took and mixed in with three measures of flour till it was leavened all through.'
34-35: In all this Jesus spoke to the crowds in parables; indeed, he would never speak to them except in parables. This was to fulfil what was spoken by the prophet: I will speak to you in parables, unfold what has been hidden since the foundation of the world.
36-43: Then, leaving the crowds, he went to the house; and his disciples came to him and said, 'Explain to us the parable about the darnel in the field.' He said in reply, 'The sower of the good seed is the Son of man. The field is the world; the good seed is the subjects of the kingdom; the darnel, the subjects of the Evil One; the enemy who sowed it, the devil; the harvest is the end of the world; the reapers are the angels. Well then, just as the darnel is gathered up and burnt in the fire, so it will be at the end of time. The Son of man will send his angels and they will gather out of his kingdom all causes of falling and all who do evil, and throw them into the blazing furnace, where there will be weeping and grinding of teeth. Then the upright will shine like the sun in the kingdom of their Father. Anyone who has ears should listen!
24-30: He put another parable before them, 'The kingdom of Heaven may be compared to a man who sowed good seed in his field. While everybody was asleep his enemy came, sowed darnel all among the wheat, and made off. When the new wheat sprouted and ripened, then the darnel appeared as well. The owner's labourers went to him and said, "Sir, was it not good seed that you sowed in your field? If so, where does the darnel come from?" He said to them, "Some enemy has done this." And the labourers said, "Do you want us to go and weed it out?" But he said, "No, because when you weed out the darnel you might pull up the wheat with it. Let them both grow till the harvest; and at harvest time I shall say to the reapers: First collect the darnel and tie it in bundles to be burnt, then gather the wheat into my barn." '
31-32: He put another parable before them, 'The kingdom of Heaven is like a mustard seed which a man took and sowed in his field. It is the smallest of all the seeds, but when it has grown it is the biggest of shrubs and becomes a tree, so that the birds of the air can come and shelter in its branches.'
33: He told them another parable, 'The kingdom of Heaven is like the yeast a woman took and mixed in with three measures of flour till it was leavened all through.'
34-35: In all this Jesus spoke to the crowds in parables; indeed, he would never speak to them except in parables. This was to fulfil what was spoken by the prophet: I will speak to you in parables, unfold what has been hidden since the foundation of the world.
36-43: Then, leaving the crowds, he went to the house; and his disciples came to him and said, 'Explain to us the parable about the darnel in the field.' He said in reply, 'The sower of the good seed is the Son of man. The field is the world; the good seed is the subjects of the kingdom; the darnel, the subjects of the Evil One; the enemy who sowed it, the devil; the harvest is the end of the world; the reapers are the angels. Well then, just as the darnel is gathered up and burnt in the fire, so it will be at the end of time. The Son of man will send his angels and they will gather out of his kingdom all causes of falling and all who do evil, and throw them into the blazing furnace, where there will be weeping and grinding of teeth. Then the upright will shine like the sun in the kingdom of their Father. Anyone who has ears should listen!
3. A moment of prayerful silence
so that the Word of God may enter into us and enlighten our
life.
4. Some questions
to help us in our personal reflection.
a) What is your reaction towards the evil that you see in the
world and in yourself? Is it the reaction of the servants or that of the owner?
b) What are the signs of the presence of the Reign that you can see in the world and in your life?
c) What image of God appears from these three parables? Is this your image of God?
b) What are the signs of the presence of the Reign that you can see in the world and in your life?
c) What image of God appears from these three parables? Is this your image of God?
5. A key to the reading
for those who wish to go deeper into the text.
a) The Reign of God:
In the two compendia that Matthew offers us on the ministry of
Jesus, he presents him preaching the Gospel or the good news of the Reign and
healing (4: 23; 9: 35). The expression "Reign of Heaven" appears 32
times in Matthew. It is the same as the "Reign of God", found only
once in Matthew, whereas it is the more usual expression found in the rest of
the New Testament. As a matter of respect, the Jews avoid not only the use of
the Name of God as revealed to Moses (see Ex 3: 13-15), but also the word
"God" which is substituted by various expressions such as
"Heaven" or "The heavens". Matthew, the most Jewish of the
Gospels, conforms to this practice.
The expression is not found in the Old Testament, where, however, we often find the idea of the royalty of God over Israel and over the universe and the verbal equivalent of the New Testament’s "God reigns". In fact, the Reign of God, as presented also in the New Testament, is above all the action of God who rules and the new situation as a consequence of his ruling. God has always been ruler, but because of sin, Israel and the whole of humanity avoid his royalty and create a situation opposed to his original plan. The Reign of God will be established when everything will be once more subjected to his dominion, that is, when humanity will accept his sovereignty and thus realise his plan.
Jesus proclaimed the coming of this new era (see for example Mt 3: 2). Somehow the reality of God’s Reign is made present and anticipated in him and in the community he founded. But the Church is not yet the Reign. The Reign grows mysteriously and gradually until it reaches its fulfilment at the end of time.
The expression is not found in the Old Testament, where, however, we often find the idea of the royalty of God over Israel and over the universe and the verbal equivalent of the New Testament’s "God reigns". In fact, the Reign of God, as presented also in the New Testament, is above all the action of God who rules and the new situation as a consequence of his ruling. God has always been ruler, but because of sin, Israel and the whole of humanity avoid his royalty and create a situation opposed to his original plan. The Reign of God will be established when everything will be once more subjected to his dominion, that is, when humanity will accept his sovereignty and thus realise his plan.
Jesus proclaimed the coming of this new era (see for example Mt 3: 2). Somehow the reality of God’s Reign is made present and anticipated in him and in the community he founded. But the Church is not yet the Reign. The Reign grows mysteriously and gradually until it reaches its fulfilment at the end of time.
b) God’s logic:
The reality of the Reign and its growth, as described by Jesus,
place us before the mystery of God whose thoughts are not our thoughts. We
confuse royalty and force, and impositions, and triumphalism. We like things
done on a grand scale. We see success as an undertaking praised and involving
many people. However, these are temptations which seduce even the community,
and instead of serving the Reign, the community finds itself opposing it. God,
on his part, prefers to advance his plan through small, poor and insignificant
things and while we are always in a hurry to complete our plans, God waits with
great patience and forbearance.
6.
PSALM 145
Hymn to the Lord Ruler
I will extol thee, my God and King,
and bless thy name for ever and ever.
Every day I will bless thee,
and praise thy name for ever and ever.
and bless thy name for ever and ever.
Every day I will bless thee,
and praise thy name for ever and ever.
Great is the Lord, and greatly to be praised,
and his greatness is unsearchable.
One generation shall laud thy works to another,
and shall declare thy mighty acts.
On the glorious splendour of thy majesty,
and on thy wondrous works, I will meditate.
Men shall proclaim the might of thy terrible acts,
and I will declare thy greatness.
They shall pour forth the fame of thy abundant goodness,
and shall sing aloud of thy righteousness.
The Lord is gracious and merciful,
slow to anger and abounding in steadfast love.
The Lord is good to all,
and his compassion is over all that he has made.
and his greatness is unsearchable.
One generation shall laud thy works to another,
and shall declare thy mighty acts.
On the glorious splendour of thy majesty,
and on thy wondrous works, I will meditate.
Men shall proclaim the might of thy terrible acts,
and I will declare thy greatness.
They shall pour forth the fame of thy abundant goodness,
and shall sing aloud of thy righteousness.
The Lord is gracious and merciful,
slow to anger and abounding in steadfast love.
The Lord is good to all,
and his compassion is over all that he has made.
All thy works shall give thanks to thee,
O Lord, and all thy saints shall bless thee!
They shall speak of the glory of thy kingdom,
and tell of thy power,
to make known to the sons of men thy mighty deeds,
and the glorious splendour of thy kingdom.
Thy kingdom is an everlasting kingdom,
and thy dominion endures throughout all generations.
O Lord, and all thy saints shall bless thee!
They shall speak of the glory of thy kingdom,
and tell of thy power,
to make known to the sons of men thy mighty deeds,
and the glorious splendour of thy kingdom.
Thy kingdom is an everlasting kingdom,
and thy dominion endures throughout all generations.
The Lord is faithful in all his words, and gracious in all his
deeds.
The Lord upholds all who are falling,
and raises up all who are bowed down.
The eyes of all look to thee,
and thou givest them their food in due season.
Thou openest thy hand,
thou satisfiest the desire of every living thing.
The Lord upholds all who are falling,
and raises up all who are bowed down.
The eyes of all look to thee,
and thou givest them their food in due season.
Thou openest thy hand,
thou satisfiest the desire of every living thing.
The Lord is just in all his ways,
and kind in all his doings.
The Lord is near to all who call upon him,
to all who call upon him in truth.
He fulfils the desire of all who fear him,
he also hears their cry, and saves them.
The Lord preserves all who love him;
but all the wicked he will destroy.
and kind in all his doings.
The Lord is near to all who call upon him,
to all who call upon him in truth.
He fulfils the desire of all who fear him,
he also hears their cry, and saves them.
The Lord preserves all who love him;
but all the wicked he will destroy.
My mouth will speak the praise of the Lord,
and let all flesh bless his holy name for ever and ever.
and let all flesh bless his holy name for ever and ever.
7.
CLOSING PRAYER
For thou lovest all things that exist,
and hast loathing for none of the things which thou hast made,
for thou wouldst not have made anything if thou hadst hated it.
How would anything have endured if thou hadst not willed it?
Or how would anything not called forth by thee have been preserved?
Thou sparest all things, for they are thine,
O Lord who lovest the living.
Therefore thou dost correct little by little those who trespass,
and dost remind and warn them of the things wherein they sin,
that they may be freed from wickedness
and put their trust in thee, O Lord.
and hast loathing for none of the things which thou hast made,
for thou wouldst not have made anything if thou hadst hated it.
How would anything have endured if thou hadst not willed it?
Or how would anything not called forth by thee have been preserved?
Thou sparest all things, for they are thine,
O Lord who lovest the living.
Therefore thou dost correct little by little those who trespass,
and dost remind and warn them of the things wherein they sin,
that they may be freed from wickedness
and put their trust in thee, O Lord.
Thou art righteous and rulest all things righteously,
deeming it alien to thy power to condemn him
who does not deserve to be punished.
For thy strength is the source of righteousness,
and thy sovereignty over all causes thee to spare all.
For thou dost show thy strength
when men doubt the completeness of thy power,
and dost rebuke any insolence among those who know it.
Thou who art sovereign in strength dost judge with mildness,
and with great forbearance thou dost govern us;
for thou hast power to act whenever thou dost choose.
deeming it alien to thy power to condemn him
who does not deserve to be punished.
For thy strength is the source of righteousness,
and thy sovereignty over all causes thee to spare all.
For thou dost show thy strength
when men doubt the completeness of thy power,
and dost rebuke any insolence among those who know it.
Thou who art sovereign in strength dost judge with mildness,
and with great forbearance thou dost govern us;
for thou hast power to act whenever thou dost choose.
Wisdom 11, 24-12,2. 15-18
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