Three parables of the Kingdom of God

Discovering the signs of God in daily life

Matthew 13:44-52

1. Opening prayer

Lord Jesus, send Your Spirit to help us read the Scriptures with the same mind that You read them to the disciples on the way to Emmaus. In the light of the Word, written in the Bible, You helped them to discover the presence of God in the disturbing events of Your sentence and death. Thus, the cross that seemed to be the end of all hope became for them the source of life and of resurrection.

Create silence in us so that we may listen to Your voice in Creation and in the Scriptures, in events and in people, above all in the poor and suffering. May Your word guide us so that we too, like the two disciples on the way to Emmaus, may experience the force of Your resurrection and witness to others that You are alive in our midst as source of fraternity, justice and peace. We ask this of You, Jesus, Son of Mary, who revealed the Father to us and sent us Your Spirit. Amen.

2. Reading

a) A division of the text as an aid to the reading:

Matthew 13:44: The parable of the hidden treasure

Matthew 13:45-46: The parable of the merchant looking for precious pearls

Matthew 13:47-50: The parable of the dragnet cast into the sea

Matthew 13:51-52: A parable to conclude the discourse of the parables

b) A key to the reading:

On this 17^th Sunday of Ordinary Time we meditate on the three parables that make up the final section of the Discourse of the Parables: the hidden treasure, the merchant of precious pearls and the dragnet cast into the sea. Jesus’ parables help us adjust our sight to better see the presence of the Kingdom of God in the most ordinary things of life. As we read, it would be good to keep in mind the following: “What is for me a hidden treasure, a merchant of precious pearls or a dragnet cast into the sea? How does my experience help me understand the parables of the treasure, of the pearl and of the dragnet?”

c) The Text:

44 'The kingdom of Heaven is like treasure hidden in a field which someone has found; he hides it again, goes off in his joy, sells everything he owns and buys the field. 45 'Again, the kingdom of Heaven is like a merchant looking for fine pearls; 46 when he finds one of great value he goes and sells everything he owns and buys it. 47 'Again, the kingdom of Heaven is like a dragnet that is cast in the sea and brings in a haul of all kinds of fish. 48 When it is full, the fishermen bring it ashore; then, sitting down, they collect the good ones in baskets and throw away those that are of no use. 49 This is how it will be at the end of time: the angels will appear and separate the wicked from the upright, 50 to throw them into the blazing furnace, where there will be weeping and grinding of teeth.

51 'Have you understood all these?' They said, 'Yes.' 52 And He said to them, 'Well then, every scribe who becomes a disciple of the kingdom of Heaven is like a householder who brings out from his storeroom new things as well as old.'

3. A moment of prayerful silence

so that the Word of God may penetrate and enlighten our life.

4. Some questions

to help us in our personal reflection.

a) What part of the text struck me most? Why?

b) In my experience of life, what do I understand by a hidden treasure, a merchant of precious pearls, or a dragnet cast into the sea?

c) How does this experience of mine help me understand the parables of the treasure, the pearl and the dragnet?

d) What difference is there between the parable of the treasure and that of the pearl?

e) What does the text say about the mission to be carried out as disciples of Christ?

5. For those who wish to go deeper into the theme

a) The context of the parables told by Jesus:

The Gospels contain many parables of Jesus. Matthew even says, “All these things Jesus said to the crowd in parables and did not speak to them unless in parables” (Mt 13:34). This was a common method of teaching used in those days. It was in this way that Jesus made Himself understood by the people. In the parables, He starts from very ordinary things of life and uses them as terms of comparison to help people better understand the less known things of the Kingdom of God. In this Sunday’s Gospel, Jesus starts with three well-known things in the lives of people: the treasure hidden in the field, the merchant who seeks pearls, and the dragnet that fishermen cast into the sea.

b) A commentary on the text:

Matthew 13:44: The parable of the hidden treasure

Here the term of comparison used to shed light on the things of the Kingdom of God is the treasure hidden in the field. No one knows that there is a treasure in that field. By chance, a man finds it. He did not know he was going to find it. He finds it and rejoices and gratefully welcomes the unexpected. The discovered treasure does not belong to him yet, it will be his if he succeeds in buying the field. Such were the laws in those days. So he goes, sells all he owns and buys that field. By buying the field he also acquires the treasure.

Jesus does not explain the parable. The same applies here as was said on previous occasions: “He who has ears to hear let him hear” (Mt 13:9, 43). Or: “The Kingdom of God is this. You have heard. Now try to understand!” If Jesus does not explain the parable, nor will I. This is the task for each one of us. But I would like to offer a suggestion beginning from what I have understood. The field is our life. In our lives there is no hidden treasure, no precious treasure, more precious than all else. Will anyone who comes across such a treasure give away everything that he or she owns in order to buy this treasure? Have you found it?

Matthew 13:45-46: The parable of the merchant of precious pearls

In the first parable, the term of comparison is “the treasure hidden in the field”. In this parable, the accent is different. The term of comparison is not the precious pearl, but the activity, the effort of the merchant who seeks precious pearls. We all know that such pearls exist. What is important is not to know that they exist, but to seek them ceaselessly until we come across them.

Both parables have some common and some different elements. In both cases, it is about something precious: a treasure and a pearl. In both cases there is a finding of the object desired, and in both cases the person goes and sells all he owns so as to be able to buy the precious thing found. In the first parable, the finding is by chance. In the second, the finding is the result of the effort of seeking. Here we see two basic aspects of the Kingdom of God. The Kingdom exists, it is hidden in life, waiting for those who will find it. The Kingdom is the result of a seeking (obtaining). These are the two basic dimensions of human life: gratitude of love that welcomes us and comes to meet us, and the faithful observance that brings us to meet the Other.

Matthew 13:47-50: The parable of the dragnet cast into the sea

Here the Kingdom is likened to a dragnet, not any kind of net, but a net cast into the sea and gathers fish of all kinds. It is something typical of the life of those who were listening, most of whom were fishermen who lived by fishing. This is an experience they are familiar with, the casting of the net that gathers all, some good and some less good. The fisherman cannot prevent the less good fish from entering the net, because he cannot control what happens in the deep waters of the sea where he drags his net. He will only know when he pulls up the net and sits with his mates to sort the fish out. Then they will separate what is worthwhile from what is worthless. Again, Jesus does not explain the parable. He just gives a hint: “This is how it will be at the end of time”. Then the good will be separated from the evil.

Matthew 13:51-52: Conclusion of the discourse of parables

In Matthew’s Gospel, the discourse of parables ends with a brief dialogue between Jesus and His listeners and that acts as a key to the reading of all the parables. Jesus asks, “Have you understood all these?” The people reply, “Yes!” Then Jesus concludes with these very beautiful words, “Well then, every scribe who becomes a disciple of the kingdom of Heaven is like a householder who brings out from his storeroom new things as well as old”. These closing words are another parable. “The things new as well as old that the householder brings out from his storeroom” are the things of the life that Jesus has just suggested in the parables: seeds cast in the field (Mt 13:4-8), the mustard seed (Mt 13:31-32), the leaven (Mt 13:33), the treasure hidden in the field (Mt 13:44), the merchant of precious pearls (Mt 13: 45-46), the dragnet cast into the sea (Mt 13:47-48). Each person’s experience of these things is his or her treasure. It is in such experiences that each person finds the term of comparison that will permit him or her to understand the things of the Kingdom of God! Sometimes when the parables do not mean much to us and do not yield their message, the cause may not be a lack of study, but a lack of experience in life or a lack of depth in one’s life. Those who live superficially without any depth of the experience of life, have no storeroom from which to bring out things new as well as old.

c) A deepening: The teaching of the parables

The parables of Jesus are a pedagogical device that uses daily life to show us how the things of daily life speak to us of God. The parables make reality transparent and reveal the presence and action of God. They transform one’s sight into a contemplative gaze. A parable is about the things of life and thus is an open teaching that involves us. We all have experience of the things of life. The teaching in parables begins with a person’s experience of common things so as to be able to understand the Kingdom: seed, salt, light, sheep, flowers, woman, children, father, net, fish, treasure, pearl, etc.

Jesus did not usually explain His parables. Generally He ended with this exhortation: “He who has ears to hear let him hear!” (Mt 11:15; 13:9, 43), or, "That’s it. You’ve heard! Now try to understand!” Jesus left His parables open ended;He did not finish them. This is a sign that Jesus believed in the ability of people to discover the meaning of the parable starting from their own experience of life. Occasionally, at the request of His disciples, He would explain the meaning. (Mt 13:10, 36). For instance, verses 36-43 explain the parable of the wheat and the weeds. It is also possible that these explanations are the reflection of the catechesis given to the communities of first Christians. The communities met and discussed the parables of Jesus, seeking to understand what Jesus meant to say. Thus, gradually, the teaching of Jesus started to be assimilated into the catechesis of the community and this then becomes an explanation of the parable.

6. Palm 19:7-14

The Law of Yahweh is perfect

The Law of Yahweh is perfect,

refreshment to the soul;

the decree of Yahweh is trustworthy,

wisdom for the simple.

The precepts of Yahweh are honest,

joy for the heart;

the commandment of Yahweh is pure,

light for the eyes.

The fear of Yahweh is pure, lasting forever;

the judgements of Yahweh are true,

upright, every one,

more desirable than gold,

even than the finest gold;

His words are sweeter than honey,

that drips from the comb.

Thus Your servant is formed by them;

observing them brings great reward.

But who can detect his own failings?

Wash away my hidden faults.

And from pride preserve Your servant,

never let it be my master.

So shall I be above reproach,

free from grave sin.

May the words of my mouth always find favor,

and the whispering of my heart,

in Your presence, Yahweh,

my rock, my redeemer.

7. Final Prayer

Lord Jesus, we thank You for the word that has enabled us to understand better the will of the Father. May your Spirit enlighten our actions and grant us the strength to practice what Your Word has revealed to us. May we, like Mary, Your mother, not only listen to but also practice the Word. You who live and reign with the Father in the unity of the Holy Spirit forever and ever. Amen.

The mysterious growth of the Reign

God’s patience

Matthew 13: 24-43

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.

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 laborers 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 laborers 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 fulfill 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?

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 realize 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 fulfillment 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.

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 splendor 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 splendor 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 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 fulfills 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.

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.

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.

Wisdom 11: 24-12: 2,  15-18

The parable of the seed

Matthew 13:1-23

1. Opening prayer

Prayer is also the willingness to listen; it is the suitable time for meeting with God. Today, the Sunday of the ‘sower’, we would like to open our hearts to listen to the word of Jesus, using the words of St. John Chrysostom that we too may become docile and willing listeners of the saving Word:

«Grant, Lord, that I may listen attentively and remember constantly Your teaching, that I may put it into practice forcefully and courageously, despising riches and avoiding the worries of a worldly life… Grant me Your strength and that I may meditate on Your words putting down deep roots and purifying me of all worldly perils» (St. John Chrysostom, A Commentary on the Gospel according to Matthew 44:3-4).

2. Reading

a) the context:

Matthew places the parable of the seed along with the events of the preceding chapters 11 and 12 where he mentions the kingdom of God that suffers violence. The theme of our parable, as also of the whole of the discourse in parables in chapter 13, is the kingdom of God.

The “house” whence Jesus leaves is the house where he lived in Caperrnaum and where He is once more with His disciples (v.1: That same day, Jesus left the house) and His leaving is connected with the going out of the sower (v.3: a sower went out to sow). His “leaving” has as its physical or concrete berth the shore of the lake (v.1: He got into a boat and sat there); this moment recalls the time when Jesus called His disciples (4:18), but, the sea is a place of passage to the pagan peoples. Thus, it represents the border between Israel and the pagan world. The background of the discourse in parables is, then, the lake of Genesareth, called a “sea” according to the people. His leaving attracts the crowds. And while Jesus is sitting by the shore of the sea, He is surprised by the crowds coming to Him, and is obliged to get into a boat. This boat becomes the chair of His teaching. Jesus turns to His listeners and “told them many things in parables,” that is, in a manner different from teaching or proclaiming.

b) The Text:

1 That same day, Jesus left the house and sat by the lakeside, 2 but such large crowds gathered round Him that he got into a boat and sat there. The people all stood on the shore, 3 and He told them many things in parables. He said, 'Listen, a sower went out to sow. 4 As he sowed, some seeds fell on the edge of the path, and the birds came and ate them up. 5 Others fell on patches of rock where they found little soil and sprang up at once, because there was no depth of earth; 6 but as soon as the sun came up they were scorched and, not having any roots, they withered away. 7 Others fell among thorns, and the thorns grew up and choked them. 8 Others fell on rich soil and produced their crop, some a hundredfold, some sixty, some thirty. 9 Anyone who has ears should listen!'

10 Then the disciples went up to Him and asked, 'Why do You talk to them in parables?' 11 In answer, He said, 'Because to you is granted to understand the mysteries of the kingdom of Heaven, but to them it is not granted. 12 Anyone who has will be given more and will have more than enough; but anyone who has not will be deprived even of what he has. 13 The reason I talk to them in parables is that they look without seeing and listen without hearing or understanding. 14 So in their case what was spoken by the prophet Isaiah is being fulfilled: Listen and listen, but never understand! Look and look, but never perceive! 15 This people's heart has grown hard, their ears dulled, they have shut their eyes tight to avoid using their eyes to see, their ears to hear, their heart to understand, changing their ways and being healed by Me. 16 'But blessed are your eyes because they see, your ears because they hear! 17 In truth I tell you, many prophets and upright people longed to see what you see, and never saw it; to hear what you hear, and never heard it.’

18 So pay attention to the parable of the sower. 19 When anyone hears the word of the kingdom without understanding, the Evil One comes and carries off what was sown in his heart: this is the seed sown on the edge of the path. 20 The seed sown on patches of rock is someone who hears the word and welcomes it at once with joy. 21 But such a person has no root deep down and does not last; should some trial come, or some persecution on account of the word, at once he falls away. 22 The seed sown in thorns is someone who hears the word, but the worry of the world and the lure of riches choke the word and so it produces nothing. 23 And the seed sown in rich soil is someone who hears the word and understands it; this is the one who yields a harvest and produces now a hundredfold, now sixty, now thirty.'

3. A moment of prayerful silence

In our busy way of acting, which leads to exterior concerns, we feel the need to stop and calm down in silence… at such a time we become receptive of the fire of the Word…

4. Interpreting the text

a) The action of the sower:

The parable speaks of a sower, not of a peasant, and his activity is marked by the contrast between the loss of the seeds (13:4-7) and the abundant fruit (13:8). Furthermore, we need to note the difference between the wealth of the description of those who lose the seeds and the concise form of the abundant fruit. But the number of failed and disappointing experiences represented by the various forms of loss of seeds (on the edge of the path…on patches of rock... among thorns...) is contrasted with the great harvest that makes us forget the negative experiences of the losses. Again, in the parable there is the time difference between the initial phase of the sowing and the end phase which coincides with the fruit of the harvest. If in the various attempts at sowing there is no fruit, such lack brings to mind the Kingdom of God at the time of the great harvest. Jesus, the sower, sows the word of the kingdom (13:19) which makes present the lordship of God over the world, over people and that bears the final fruit. The parable has such persuasive force as to bring the listener to trust in the works of Jesus, which, while marked by failure or disappointment, will finally succeed.

b) Apart, Jesus communicates to the disciples the reason for speaking in parables (13:10-17):

After telling the parable and before His explanation (13:18-23) the disciples go up to Jesus (the verb “to go up to” expresses the intimate relationship with Jesus) and put an explicit question to Him, they cannot see why Jesus speaks to the crowds in parables (v.10: Why do You talk to them in parables?). The reply to their question is in v.13: «...The reason I talk to them in parables is that they look without seeing and listen without hearing or understanding». It is as if to say that  the crowds neither perceive nor understand. Jesus does not mean to force them to understand. Indeed until now Jesus has spoken and acted clearly, but the crowds have not understood; but, as the time has come for Him to go on revealing His message in all its radical nature – namely understanding – He has recourse to the language of parables, which although more obscure may stimulate the crowds to think more, to reflect on the obstacles that prevent their understanding of the teachings of Jesus. This seems like a repetition of the times of Isaiah, when the people were closed to the message of God (Isa 6:9-10), and as such a situation of refusal foreseen by biblical tradition repeats itself in the crowds that “see-listen” but do not understand.

Compared to the crowd, the disciples hold a privileged position (13:11). Jesus shows this in the first part of His reply when He distinguishes between those included and those excluded from knowing the kingdom. The knowledge of the mysteries of God – that is God’s plan – is possible through the intervention of God and not through one’s own human efforts. The disciples are presented as those who understand Jesus’ parable not because they are more intelligent, but because it is He himself who explains His words to them.

The lack of understanding on the part of the crowds is the cause of His speaking in parables: they do not understand Jesus, thus they show clearly their obstinate incomprehension or better their inability to discern. The disciples, on the other hand, are declared blessed because they can see and listen.

c) The explanation of the parable (13:18-23):

After Jesus expressed His reasons for speaking in parables, he showed the fate of the word of the Kingdom in each of His listeners. Although there are four kinds of soil listed, there are only two types of listeners compared: those who listen to the Word and do not understand it (13:19) and those who listen to the Word and understand (13: 23). It is interesting to note that Matthew, in contrast to Mark, tells the story in the singular. It is the personal commitment that is the benchmark of real listening and true understanding. The first category of listeners shows that they listen to the Word (19), but do not understand it. Understanding the Word here is not to be understood on the intellectual level but on the wisdom level. It is necessary to enter into its deep and saving meaning. In the second (13: 20-21) the Word is heard and welcomed with joy. Such a welcome (lack of roots) becomes unstable when the initial enthusiasm wears out, perhaps because of experiences of suffering and persecution inevitable in every journey of faithful listening to God.

The third possibility evokes material preoccupations that can choke the Word (13: 22). Finally the positive result: the seed lost in the threefold soil is compensated by the fruitful result. Briefly, the parable brings out three aspects of the act of active and persevering faith: listening, understanding and bearing fruit.

5. Meditation for ecclesial practice

- What can the parable say to the Church of today? Which soil does our ecclesial community represent? On the personal level, what interior availability and understanding do we manifest in our listening to the Word?

- Is it not true that the dangers Jesus pointed out to His disciples concerning the welcoming of the Word are relevant to us, too, for instance, fickleness before difficulties, negligence, anxiety for the future, daily worries?

- The disciples were capable of asking Jesus, of questioning Him about their worries and difficulties. On your journey of faith to the Word of God, to whom do you address your questions? The replies that Jesus communicates to us in our intimate and personal relationship with Him depend on the sort of question we ask.

- The figure of the sower recalls that of the Church in its commitment to evangelization: to know how to communicate in a new way the person of Jesus and the values of the Gospel. The Church has to stand out for the authoritative character of its teaching, for its outspokenness and for the force of its actions. Today we need to be confident, eager and tireless evangelizers. Every ecclesial community is urged by the parable of the sower not to be selective of persons or social contexts for the proclamation of the Gospel; we must have a broad vision and dedicate ourselves, even in what seem to be impossible situations, to communicating the Gospel. Every pastoral action of evangelization experiences a first moment of ephemeral enthusiasm, which, however, may be followed by a cold reaction and opposition. Pastoral attempts are comparable to the threefold attempt of the sower. In the end they are rewarded by the threefold harvest. It is certain that the word of Jesus buds and bears fruit in hearts open to His action, but we must not cease from shaking our sluggishness, our indecision and the hardness of hearing of many believers.

6. Psalm 65 (64)

You visit the earth and make it fruitful,

You fill it with riches;

the river of God brims over with water,

You provide the grain.

To that end

You water its furrows abundantly,

level its ridges,

soften it with showers and bless its shoots.

You crown the year with Your generosity,

richness seeps from Your tracks,

the pastures of the desert grow moist,

the hillsides are wrapped in joy,

the meadows are covered with flocks,

the valleys clothed with wheat;

they shout and sing for joy.

7. Closing prayer

Lord, Your parable of the sower concerns each one of us, the ways of our lives, the hardness of daily life, the difficulties and the moments of softness that are part of our interior scene. We are all, from time to time, sometimes path, rocks and thorns; but also good, fertile soil. Deliver us from the temptation of negative forces that try to eliminate the force of Your Word. Strengthen our will when passing and changing emotions render the seduction of Your Word less efficacious. Help us to keep the joy that our meeting with Your Word creates in our hearts. Strengthen our hearts so that in times of tribulation we may not feel defenseless and thus exposed to discouragement. Grant us the strength to stand up to the obstacles we place to Your Word when the worries of the world come or when we are deceived by the mirage of money, seduced by pleasure or by the vanity of appearances. Make us good soil, welcoming persons, capable of rendering our service to Your Word. Amen!

The Good News of the Reign of God revealed to little ones

The Gospel reflects and explains what is happening today

Matthew 11: 25-30

1. Opening prayer

Lord Jesus, send Your Spirit to help us to read the Scriptures with the same mind that you read them to the disciples on the way to Emmaus. In the light of the Word, written in the Bible, You helped them to discover the presence of God in the disturbing events of Your sentence and death. Thus, the cross that seemed to be the end of all hope became for them the source of life and of resurrection.

Create silence in us so that we may listen to Your voice in Creation and in the Scriptures, in events and in people, above all in the poor and suffering. May Your word guide us so that we too, like the two disciples on the way to Emmaus, may experience the force of Your resurrection and witness to others that You are alive in our midst as source of fraternity, justice and peace. We ask this of You, Jesus, son of Mary, who revealed the Father to us and sent us Your Spirit. Amen.

2. Reading

a) A key to guide the reading:

When Jesus realized that the little ones understood the good news of the Reign, He was very happy. Spontaneously He turned to the Father with a prayer of thanksgiving and extended a generous invitation to all those suffering and oppressed by the burden of life. The text reveals Jesus’ kindness in welcoming little ones and His goodness in offering Himself to the poor as the source of rest and peace.

b) A division of the text to help with the reading:

Mt 11:25-26: Prayer of thanks to the Father

Mt 11:27: Jesus presents Himself as the way which leads to the Father

Mt 11:28-30: An invitation to all who suffer and are oppressed

c) The text:

25-26: At that time Jesus exclaimed, 'I bless You, Father, Lord of heaven and of earth, for hiding these things from the learned and the clever and revealing them to little children. Yes, Father, for that is what it pleased You to do.

27: Everything has been entrusted to Me by my Father; and no one knows the Son except the Father, just as no one knows the Father except the Son and those to whom the Son chooses to reveal Him.

28-30: 'Come to Me, all you who labor and are overburdened, and I will give you rest. Shoulder My yoke and learn from Me, for I am gentle and humble in heart, and you will find rest for your souls. Yes, My yoke is easy and my burden light.'

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) Which part of the text caught my attention most and pleased me most?

b) In the first part (25-27), Jesus turns to the Father. What image of the Father does Jesus reveal in His prayer? What is it that urges Him to praise the Father? What image do I have of God? When and how do I praise the Father?

c) To whom does Jesus turn in the second part (28-30)? What was the greatest burden carried by the people in those days? What burden is most burdensome today?

d) Which burden comforts me?

e) How can Jesus’ words help our community to be a place of rest in our lives?

f) Jesus presents Himself as the one who reveals the Father and as the way to Him. Who is Jesus for me?

5. A key to the reading

for those who wish to go deeper into the text.

a) The literary context of Jesus’ words: chapters 10-12 of Matthew’s Gospel.

* In Matthew’s Gospel, the discourse on the Mission takes up the whole of chapter 10. In the narrative after chapters 11 and 12, where we find a description of how Jesus fulfills the Mission, Jesus has to face incomprehension and resistance. John the Baptist, who looked at Jesus with an eye to the past, could not understand Him (Mt 11:1-15). The people, who looked at Jesus with and eye to self-interest, were incapable of understanding Him (Mt 11:16-19). The big cities around the lake that had heard the preaching and seen the miracles will not open themselves to His message (Mt 11:20-24). The scribes and doctors, who judged everything according to their knowledge, were not capable of understanding Jesus’ words (Mt 11: 25). Not even do his relatives understand Him (Mt 12: 46-50). Only the little ones understand Him and accept the good news of the Reign (Mt 11: 25-30). The others look for sacrifices, but Jesus wants mercy (Mt 1:8). This resistance to Jesus leads the Pharisees to want to kill Him (Mt 12:9-14). They call him Beelzebub (Mt 12:22-32). But Jesus does not retreat; He goes on with His mission of Servant as described in the prophet Isaiah (Isa 42: 1-4) and cited in its entirety by Matthew (12:15-21).

* Thus the context in chapters 10-12 suggests that the acceptance of the good news by the little ones is the fulfillment of the prophet Isaiah. Jesus is the awaited Messiah, but He is not what the majority expected Him to be. He is not the glorious nationalist Messiah, nor is He a strict judge, nor a powerful king Messiah. He is the humble Messiah, the servant who "will not break the crushed reed, nor put out the smoldering wick" (Mt 12: 20). He will fight on until justice and right prevail in the world (Mt 12: 18, 20-21). The acceptance of the Reign by the little ones is the light that shines (Mt 5: 14) and the salt which flavors (Mt 5:13) and the mustard seed which (when fully grown) will provide room for the birds of the air to nest there among its branches (Mt 13:31-32).

b) A brief comment on Jesus’ words:

* Matthew 11: 25-26: Only the little ones can understand and accept the good news of the Reign.

Jesus experiences a great joy when the little ones welcome the message of the Reign, and, spontaneously, He transforms His joy into a prayer of jubilation and thanksgiving to the Father: I bless You, Father of heaven and of earth, for hiding these things from the learned and the clever and revealing them to mere children. Yes, Father, for that is what it pleased You to do. The learned, the doctors of that time, had created a series of laws concerning legal purity, which they then imposed on the people in the name of God (Mt 15:1-9). They thought that God demanded every single observance, so that the people might acquire peace. But the law of love, revealed by Jesus, said otherwise. In fact, what matters is not what we do for God, but rather what God, in His great love, does for us. The little ones heard this good news and rejoiced. The learned and the doctors could not understand this teaching. Today, as then, Jesus is teaching many things to the poor and to the little ones. The learned and intelligent would do well to learn at the feet of these little ones.

Jesus prayed much! He prayed with His disciples, He prayed with the people, He prayed alone. He spent whole nights in prayer. He managed to express His message in one prayer that contains seven concerns, namely, the Our Father. Sometimes, as in this case, the Gospels tell us the content of Jesus’ prayer (Mt 11: 25-26; 26: 39; Jn 11: 41-42; 17:1-26). At other times, they tell us that Jesus prayed the Psalms (Mt 26:30; 27: 46). In most cases, however, they just say that Jesus prayed. Today, everywhere prayer groups are increasing.

In Matthew’s Gospel, the term little ones (elakistoi, mikroi, nepioi) sometimes refers to children and sometimes to a group of people excluded from society. It is not easy to distinguish. Sometimes, that which one Gospel calls little ones, another Gospel calls children. Also, it is not easy to distinguish between what comes from the time of Jesus and what is from the time of the communities for whom the Gospels were written. But even so, what is clear is the context of exclusion that prevailed then and the image of Jesus that the early communities had of Him as a person who welcomed the little ones.

* Matthew 11: 27: The origin of the new Law: the Son who knows the Father

Jesus, as Son, knows the Father and knows what the Father wanted when, in times gone by, He had called Abraham and Sarah to form a people or when He entrusted the Law to Moses to form a covenant. The experience of God as Father helped Jesus to perceive in a new manner the things that God had said in the past. It helped Him to recognize errors and limitations, where the good news of God was imprisoned by the dominant ideology. His intimacy with the Father gave Him a new criterion that placed Him in direct contact with the author of the Bible. Jesus did not move from the letter to the source, but from the source to the letter. He sought the meaning at its origin. To understand the meaning of a letter, it is important to study the words it contains. But Jesus’ friendship with the author of the letter helped Him to uncover a deeper dimension in those words, which study alone could not reveal.

* Matthew 11: 28-30

Jesus invites all those who are weary and promises them rest. The people of that time lived wearily, under the double burden of levies and the observances demanded by the laws of purity. And Jesus says, Shoulder My yoke and learn from Me, for I am gentle and humble in heart, and you will find rest for your souls. Yes, My yoke is easy and My burden light. Through the prophet Jeremiah, God had invited the people to examine the past in order to discover the right way that could give them rest for their souls (Jer 6:16). This right way now appears in Jesus. Jesus offers rest for souls. He is the way (Jn 14:6).

Learn from Me, for I am gentle and humble in heart. Like Moses, Jesus was gentle and humble (Num 12:3). Many times this phrase has been manipulated to bring people into submission, meekness and passivity. Jesus wants to say the opposite. He asks that people, in order to understand the things of the Reign, not give so much importance to the "learned and doctors", that is, to the official teachers of religion of the time, and that they trust more in the little ones. Those oppressed must begin to learn from Jesus that He is "gentle and humble in heart".

Often, in the Bible the word humble is synonymous with humbled. Jesus, unlike the scribes who flaunted their knowledge, identified Himself with the humble and humbled people. He, our Master, knew from experience what was in the hearts of people and how much people suffered in their daily lives.

c) Light on Jesus’ attitude:

* Jesus’ style in proclaiming the good news of the Reign

In His manner of proclaiming the good news of the Reign, Jesus reveals a great passion for the Father and for the humiliated people. Unlike the doctors of His time, Jesus proclaims the good news of God wherever He meets people who will listen to Him: in synagogues during the celebration of the Word (Mt 4:23); in the homes of friends (Mt 13:36); when walking along the streets with His disciples (Mt 12:1-8); at the seashore, at the edge of the beach, sitting in a boat (Mt 13:1-3); on the mountain, where He proclaims the beatitudes (Mt 5:1); in the squares of villages and cities, where people bring their sick (Mt 14:34-36); even in the temple in Jerusalem, at the time of pilgrimages (Mt 26: 55)! In Jesus, everything is the revelation of that which animates His inner being! He not only proclaims the good news of the Reign, He is living proof of the Reign. In Him we see what happens when someone allows God to reign and take possession of his/her life.

* The Divine Wisdom’s invitation to all who seek it

Jesus invites all those who suffer under the burden of life to find rest and comfort in Him (Mt 11:25-30). This invitation echoes the beautiful words of Isaiah who comforted the weary people in exile (Isa 55:1-3). This invitation stands in correlation to Divine Wisdom, which calls people to itself (Sir 24:18-19), saying that "her ways are delightful ways, her paths all lead to contentment" (Prov 3:17). Again, Wisdom says, "Wisdom brings up her own sons, and cares for those who seek her. Whoever loves her loves life, those who wait on her early will be filled with happiness" (Sir 4: 11-12). This invitation reveals a very important feminine aspect of God: the gentleness and welcome that comforts, revitalizes the person and makes him/her feel well. Jesus is the comfort that God gives to a weary people!

6. Psalm 132

The prayer of the little ones

O Lord, my heart is not lifted up,

my eyes are not raised too high;

I do not occupy myself with things too

great and too marvelous for me.

But I have calmed and quieted my soul,

like a child quieted at its mother's breast;

like a child that is quieted is my soul.

O Israel, hope in the Lord

this time forth and for evermore.

7. Final Prayer

Lord Jesus, we thank You for the word that has enabled us to understand better the will of the Father. May Your Spirit enlighten our actions and grant us the strength to practice what Your Word has revealed to us. May we, like Mary, Your mother, not only listen to but also practice the Word. You who live and reign with the Father in the unity of the Holy Spirit forever and ever. Amen.