Commentary on Matthew 14:22-33 from “Living Space”

WE HAVE TODAY in the Gospel a continuation of last week’s story about the feeding of thousands of people by Jesus in the desert. Immediately after the event, we are told that Jesus “made” the disciples get into the boat and go to the opposite shore while he himself sent the crowds away. Was there reluctance on their part to go? Certainly there is the implication that the disciples were not too willing to leave the scene. They were enjoying the reflected glory of being part of Jesus’ ‘miracle’ and the enthusiasm of the crowds for Jesus, ‘their’ Jesus. They were basking in the reputation of being partners with Jesus. Yet, it won’t be very long before they will be hiding, even denying under oath, ever having had connection with him.

Jesus himself, after having dismissed the crowds, “went up into the hills by himself to pray”. In John’s version of this story he tells us that the people, after being fed by Jesus, actually wanted to make him their king. They, like the disciples, have totally missed the meaning of what has happened.

Here indeed was a real source of temptation. Jesus could easily have convinced himself that here was a golden opportunity to get control of the crowds and ‘save’ them. They were so ready to follow him – it seemed. The world was at his feet. Is there not an echo here of one of the temptations in the desert after his baptism? “The devil took him to a high mountain and showed him all the kingdoms of the world and the glory of them: and he said to him, ‘All these I will give you, if you will fall down and worship me’.”

Instead, Jesus flees to the shelter of the mountains not to have a panorama of the world’s kingdoms but to pray to his Father and renew his purity of heart and his commitment to the Father’s way. His power will be exerted through love and service and not through domination, control and popular appeal. Jesus’ work is not to be seen in terms of crowd-pleasing miracles or supernatural powers. It is primarily for him – as it is for us — in the quality of his relationships: with God, with people and with himself. Jesus’ mission – and ours — gets its significance in a life of service, sharing and community building, in the ‘Kingdom-ising’ of our environment. It does not consist in having power over others, in becoming an idol of the crowds.

Having a hard time

The story now switches back to the disciples. They are far out on the lake by now, battling with a heavy sea and fighting a strong headwind. It is quite clear that here we are seeing a parable of the Church itself, represented by the disciples in their fragile boat surrounded by hostile winds and waves. It was the common experience of the Church during its first centuries and, in many parts of the world today, continues to be the case. It was a situation to create, then as now, much fear and anxiety.

Then, all of a sudden, they see Jesus approaching them walking on the lake. Far from feeling reassured, they become even more terrified. “It is a ghost!” It is a measure of their superstitious natures and, as such, a measure of the long way they have to go in exorcising such superstitions and replacing them with a genuine faith in God. One still meets a great deal of such irrational fears in people, including Christians, today. For instance, how many of us here would be comfortable walking alone through a large empty cemetery on a dark, moonless night? Even though it would probably be a lot safer than walking down one of our city streets at such a time!

No need to fear

Then out of wind and wave and terror comes a comforting voice. “Courage! It is I! Do not be afraid.” The disciples need courage whose source is their confidence and trust in the protection of their Lord. Through the words “It is I” (literally, ‘I am’ Greek, ego eimi,‘ego ‘eimi), Jesus identifies himself with the saving power of God himself. They are the words spoken to Moses from the burning bush. As such, there is no need for fear or anxiety in spite of the apparently threatening dangers around them.

Characteristically, Peter is the first to respond. He is the impulsive one but he is also the group’s leader. “If it is really you, Lord, tell me to come to you across the water.” “Come,” says Jesus, inviting him to leave the shelter of his boat and go to where the wind and waves are. Peter starts to make his way to the Lord, who is in the wind and the waves, but his fear is too much and he begins to sink. “Lord, save me!” is the cry, a cry echoed by Christians all down the ages who have felt that the world was ready to crush them.

There is something for us to reflect here: Jesus is not in the boat; he is in that hostile environment into which we often fear to enter and instead huddle in the security of our church. I think it is significant that Jesus is found outside the boat in the middle of the stormy sea, the world. And we have to go out there to meet him in spite of the dangers and possible setbacks. Too often we Christians spend much, if not all, of our time in the shelter of the boat, taking care of ourselves and neglecting those in the stormy sea who need to hear the words of life. “Man of little trust, why did you doubt?” How often has Jesus had to say those words to each one of us?

Peace

Jesus and Peter now step into the boat and the wind drops. There is peace and calm. In Mark’s version of this story, the disciples are simply amazed at the sudden change but do not draw the obvious conclusion. In Matthew’s version, however, they understand and believe. They even anticipate Peter’s later confession (in chap. 16), “Truly, you are the Son of God”. The conclusion, then, is that Jesus can also be found in the boat but only when we also are ready to leave the shelter of the boat to find him in the “world”, that place which is at least indifferent and at its worst very hostile to the Christian vision.

Our own situation

All in all, today’s Gospel reflects problems in the early Church, problems which are not unknown to us today. From the inside there were always problems of unity, conflicting opinions, theologies and spiritualities. From the outside, there were persecutions and misunderstandings from both the Jews and the secular powers. Paul, in the Second Reading, reflects what must have been something very painful to many Jews who had become followers of Christ, namely, the division and hostility of their fellow-Jews who had not converted. Even today, this relationship still causes pain.

Matthew also here features the special role of Peter, something he constantly stresses. Peter is the leader and so he is the one who steps out of the boat to go and meet Jesus in the midst of the storm. This surely is an image of the Church’s apostolic mission to reach out to find and make Christ present in the world, however hostile it may be. It is not the role of the Church to stay cowering in the shelter of their boat. One remembers the disciples after the death of Jesus hiding behind the locked doors. Pentecost soon changed all that and literally blew them out on a mission that would bring them and their successors to the remotest parts of the earth.

Of course, there are dangers in the world. And the Church, like Peter, is weak and vulnerable. But the Lord is there wherever we go and he will not allow his Church to sink beneath the waves. It has looked very often as if it might happen but each time the Christian community has risen from the ashes stronger than before. One has only to think of the experiences of Christians in China over the past four centuries and especially in the last 40 years or so.

Jesus our peace 

One important lesson of today’s readings is that, in our turbulent world (and much of the turbulence is in our own hearts), Jesus is the source of peace. Jesus told his disciples at the Last Supper (John 14:27), “Peace is what I leave with you; it is my own peace that I give you. I do not give it as the world does. Do not be worried and upset; do not be afraid.” These words were spoken just before Jesus was to be arrested, tried and executed by his enemies. The “world” cannot provide peace in such a situation but Jesus can and does. It is for us to learn how to find the Jesus who gives peace in the ups and downs, in the storms of our own lives.

It is put beautifully in today’s First Reading where Elijah is told to “Go out and stand on the mountain before the Lord”. And the Lord himself passes by. But he was not in the mountain-shaking and rock-shattering wind. He was not in the earthquake. He was not in the fire. He was, however, in the sound of a gentle breeze and Elijah knew that he was in the presence of the Lord. Jesus touches our cheeks with his gentle breezes every day but we are too concerned about the buffeting winds, the earthquakes and the fires in our lives that attract both our attention and our fears.

Today’s readings, then, are saying two things to us:

a. There is never any need for fear and anxiety, for Jesus is always close to us and, no matter what may be happening in and around us, his peace is there for us to share. (As the Buddhist saying has it: “Why worry? If I worry, I die. If I don’t worry, I die. Why worry?”)

b. On the one hand, we have to reject the ambitions and dreams of the world and separate ourselves from them (as when Jesus went into the mountains to pray) but, at the same time, that world which both attracts and threatens is the arena where we are to live out our mission to build the Kingdom of God. We are called to be “not of the world”, a counter-witness to its ways, but to be “in the world”, as taste-giving salt and growth-giving leaven. To lead people to that moment when they can fall to the ground before Jesus present and active in their lives and say with full recognition, “Truly, you are the Son of God”.

Feast of the Transfiguration, August 6, 2023

Do I listen to Jesus in the ordinary events of my life, or only in the dramatic ones?

Matthew 17:1–9

Jesus took Peter, James, and John his brother, and led them up to a high mountain by themselves. And He was transfigured before them; His face shone like the sun and His clothes became white as light. And behold, Moses and Elijah appeared to them, conversing with Him. Then Peter said to Jesus in reply, “Lord it is good that we are here. If you wish, I will make three tents here, one for You, one for Moses, and one for Elijah.” While he was still speaking, behold, a bright cloud cast a shadow over them, then from the cloud came a voice that said, “This is My beloved Son, with whom I am well pleased; listen to Him.”

When the disciples heard this, they fell prostrate and were very much afraid. But Jesus came and touched them, saying, “Rise, and do not be afraid.” And when the disciples raised their eyes, they saw no one else but Jesus alone.

As they were coming down from the mountain, Jesus charged them, “Do not tell the vision to anyone until the Son of Man has been raised from the dead.”

Music Meditations

• Pleni Sunt Coeli et Terra—by Gjeilo, sung by Phoenix Chorale
• How Great Thou Art—Chris Rice
• Holy, Holy, Holy—Hillside

Opening Prayer

Jesus, there is a time for silence and a time to speak. Help me to cultivate a silence that is free from distractions and obligations, and truly open to your word. Help me to see you as God’s beloved, and help me to see myself as God’s beloved.

Help me to hear you and see you in ways I have never been able to do. Especially help me to see you in those around me—in those who love me and those who don’t; in those whom I find admirable and those whom I don’t.

Companions for the Journey

From Living Space, a service of the Irish Jesuits:

In order to understand today’s Gospel, we need to put it into context. Peter had just, in the name of the other disciples, recognized their Teacher, Jesus, as the expected Messiah of Israel. “You are the Christ, the Son of the Living God.” It was a climactic moment in Jesus’ relationship with his disciples.

But this was immediately followed by Jesus clearly telling them exactly what being Messiah was going to mean for him. Far from being a mighty warrior-king who would crush all the enemies of God’s people, he was going to be rejected by the leaders of his own people, arrested, tried, condemned, tortured and eventually executed – not by them, but by the very hated enemies they expected the Messiah to overthrow.

This was too much for Peter (undoubtedly speaking in the name of all his companions) and he objected strongly. In turn, he was severely scolded for obstructing God’s way of doing things. Even more, Jesus had said that if anyone wanted to be his follower, then they would have to be prepared to walk the same road of rejection, oppression, and even death.

Morale boost

All of this must have seemed like a large bucket of cold water landing on the heads of the disciples. What Jesus had said was totally against all they had ever heard about the expected Messiah. It is in this perhaps depressed mood that today’s experience takes place.

To give a boost to their morale, to help them see that the way of Jesus would lead to victory and triumph, Jesus takes Peter, James and John to a high mountain. They are the inner circle of the Twelve, and are found with Jesus at other times of crucial importance, like at the raising of Jairus’ daughter and during his agony in the garden.

This happened “six days” after the declaration of Jesus as Messiah. It is perhaps a reminder that it was after six days that God called Moses into the cloud of glory on Mount Sinai. Also in biblical times, revelations often took place on mountain tops. There has been much speculation about which mountain in Palestine was the ‘Mount of the Transfiguration’, but it does not really matter. It is the divine significance of a mountain, any mountain, that is being emphasized.

Transformation

As the disciples watched, Jesus was suddenly transformed (Greek, metamorphoo, a rare word in the New Testament, from which our English word ‘metamorphosis’ comes).

His face shone like the sun, and his clothes became dazzlingly white.

Again it reminds one of the radiance on Moses’ face after he came down from the mountain where he had spoken face to face with God.

Then, suddenly, Moses and Elijah are seen talking with Jesus. Their presence is very significant as they represent the two great traditions of the Old Testament: Moses personified the Law of God’s people, and Elijah, the traditions of the great prophets.

Their presence and their talking with Jesus indicate their total endorsement of all that Jesus is doing, and also of all that he will experience in the days to come. Jesus is the natural continuation of their Jewish tradition and is fully part of it. Therefore, the disciples need have no misgivings about anything they have heard from Jesus about his coming destiny.

A good place to be

Peter, with his usual impulsiveness, enthusiastically suggests building three tents or shrines for Jesus, Moses and Elijah so they could stay on the mountain. It was a wonderful place to be just then. Often, when things are good, we would like them to stay that way forever. Unfortunately, life is seldom like that and we have to move on. When we are in the cinema watching a film, we can’t shout to the projection room and say, “Stop the movie right there! I like this bit.” Life moves on. It is true of Jesus and it is true of his followers. We have to keep moving forward, and come to terms with the happenings in our lives. In the First Reading, Abram too is told to leave his country and his family home, and go to where God will lead him. God is telling us the same every day of our lives.

As Peter spoke a “bright cloud” covered them. It was no ordinary cloud, but a luminous cloud. It both concealed the unbearable brightness and revealed the very presence of God himself (again, it reminds one of the cloud which covered Mount Sinai when Moses spoke with God there).

From the cloud comes a voice, the voice, of course, of God himself: This is my Son, the Beloved; with him I am well pleased; listen to him! These are the exact words spoken at the baptism of Jesus. Again, they are an endorsement of Jesus and of all that he will experience, including his rejection by his people and his suffering and death on the way to life and victory.

“Listen to him”

This is directed at Peter and the others. To listen to Jesus is:

• to hear what he says,
• to accept what he says,
• to make it one’s own,
• to identify with it fully. So far, the disciples have not been doing this. They have been hearing, but not accepting.

Only Jesus

At the sound of God’s voice, the disciples prostrate themselves on the ground, terrified. They hear the gentle voice of Jesus, Get up [rise up] and do not be afraid.

Jesus words point to resurrection to a new life and the abolition of fear and anxiety. They look up and see Jesus standing there alone; the Father is gone, Moses and Elijah are gone.

From now on they will see “only” Jesus but, after this experience, they know that he is not alone, that he has the full backing of his Father and of the Jewish tradition of the Law and the Prophets. They were learning the lesson that, though Jesus the Messiah would be rejected, suffer and die at the hands of his own people and their enemies, glory and victory would follow.

They were learning that, if they wanted to be truly his followers, they must accept this fully, and that they themselves must be ready to go the same way. If they stay with Jesus, victory, his victory, will be theirs too. If they stay with Jesus, they will have nothing to fear.

Back with the people

Then they came down from the mountain. Being with Jesus means not staying up on a mountain. Being on the mountain was a wonderful experience. “It is good for us to be here,” said Peter. But Jesus came down from the mountain to be with the people in their pains and sorrows, in their fears and anxieties, in their sicknesses and disabilities, in their sinfulness…

Jesus’ other name in Matthew’s Gospel is Emmanuel, God with us. Jesus’ place is to be with his people, and his followers have to do the same. It is nice to spend quiet days at a lovely retreat house deep in the countryside. It is nice to have a really good Mass with good homily, lovely choir, candles and incense. But most of the time our Christian life is to be spent sharing in the joys and sorrows of our brothers and sisters. We are to be the salt of the earth, the leaven in the dough, the candle on the lamp stand, helping people to know, understand and experience the love of their God for them.

Most of the time we meet Jesus especially in those in need: the hungry and thirsty (in every sense of the word), the sick and disabled, those in prison.

As often as you do or do not do it to one of these the least of my brothers, you do or do not do it to me.

We are to find Jesus in them and they are to find Jesus in us.

Weekly Memorization

Taken from the gospel for today’s session…

This is my beloved Son in whom I am well-pleased. Listen to him.

Living the Good News

What action can you take in the next week as a response to today’s reading and discussion?

Keep a private journal of your prayer/actions responses this week. Feel free to use the personal reflection questions or the meditations which follow:

Reflection Questions

• Have you ever had a “mountaintop” experience that left a deep impression on you?
  Have you ever heard yourself being called “my beloved son”, or my beloved daughter?
• Have you ever had a religious experience that left a deep impression on you?
  How did it affect your daily life?
  Did it cause you to make any significant change?
• What have been some “events of grace” in my own life?
  Did I recognize them at the time?
• Is it hard, in everyday lives, to hear Jesus?
  Where do you go to get away from noise and distractions?
• What is Jesus saying to me in the people and events of today?
  Do I listen to Jesus?
  Do I understand what discipleship asks of me?
• What are the risks involved in listening to Jesus?
• Do I really believe his words: “Do not be afraid”?
  For some people, God and religion inspire a lot of fear. Why is that?
• When you have had glorious, “mountaintop” experiences, how hard was it to come back to “real” life?
  Did you try to prolong or memorialize the experience as the disciples did?
• Like the disciples, we are attracted by what we see of Jesus on the mountain and resistant to what he says about the cross. Going up the mountain to get a glimpse of glory is one thing; going up on the cross is quite another! Are we willing to include in following Jesus both realities: the glory of the Transfiguration and the glory of the cross?
• We identify any situation that brings pain and loss to our lives as our “cross.”
  What has been a particular “cross” I have had to deal with or bear in life?
• Do we often, using such stories at the transfiguration, emphasize the divinity of Jesus at the expense of recognizing his humanity?
  What is the danger in that?
  In my own spirituality, which image do I prefer?
• Do I listen to Christ by listening to other people in my life—really listening?
  Do I listen to Christ in the scriptures, more often than once a week?

Meditations

A Meditation in the Dominican Style/Asking Questions:

Adapted from First Impressions 2008”, a service of the Southern Dominican Province:

The Transfiguration account is surrounded by two predictions of the passion—one comes immediately prior (16:24-28); the second is later in the same chapter as the Transfiguration (17:22-23). The disciples on the mountain certainly understood the glorious part of Jesus’ identity. There he was, shining bright, with Moses and Elijah and a voice from heaven affirming him–it doesn’t get much better than that! What they missed and we often do too, is the meaning of a later event in Matthew when Jesus goes up to another “high place”—his cross. There were onlookers at that “high place” too. But the presence of God wasn’t obvious to Jesus as he cries out, “My God, my God, why have you forsaken me?” At the crucifixion, Elijah and Moses are replaced by the two thieves and Jesus’ garments are not “white as light,” but are stripped off him in preparation for his death. At the crucifixion there is not the same evidence of God’s glory as there was on the mountain. Instead, there is the mockery of the onlookers and the soldiers crown Jesus with thorns and shout, “All hail, king of the Jews!” Was this what the voice on the mountain was telling the disciples to listen to—that we must heed what we hear from Jesus and follow the same path he chose, the way of the cross?

We are often critical of the disciples who did get the part about glory while they were on the mountain with Jesus. What they didn’t get was the message about discipleship Jesus had for them as they came down from the mountain and continued their journey to Jerusalem. However, we can ask ourselves whether we stick with Jesus and his teachings when things are easy, but falter when things are hard. Some crosses, like illness, death financial loss, are not of our making and still we are asked to bear them with the same fortitude Jesus did. How hard is that? What have I done is such situation? Did my faith in the ultimate goodness of God sustain me, or did I retreat into anger and bitterness? Other crosses--like refusing “to play the game” to get ahead in business, or choosing the narrow path of morality instead of short term satisfaction, or giving more generously to those that need it—require a good deal more devotion to the words of Jesus. Have I ever faced a personal decision and taken the harder one because it was the right one? How hard was it? Do I truly understand what discipleship asks of me? What crosses are harder for me to bear? Can I follow Jesus both to the glory of the transfiguration and the glory of the cross?

Going up the mountain to get a glimpse of glory is one thing; going up on a cross is something else again.

A Meditation in the Ignatian Style/Imagination:

Read Matthew 17: 1-9 (The Transfiguration).

Imagine that you are Peter, and you have been invited by Jesus to accompany him to the top of this mountain for prayer. Put yourself completely in his shoes for this entire experience, trying to be present in the event as he was. Take time to sit with each question as you insert yourself into the events of that day with Jesus:

What are you expecting as you set out on this experience? At what time of day do you start out? What is the weather like? What do you see? Smell? Hear? Is the journey easy or tiring? What do you four chat about along the way? How long after you all reach the top do you see something happening to Jesus? How do you react when you see Jesus transformed right in front of your eyes? Are you frightened? Exhilarated? Confused? What expressions or reactions do you see on the faces of James and John? What do you think when you see Jesus conversing with Moses and Elijah? How do you know that is who they are? Why do you suggest building three tents? When a cloud envelops all three of them and you hear a voice, do you know who is speaking? Is it because in your Jewish culture no one looked directly on the face of God, and because your stories of Moses tell you that God spoke to him from within a cloud? Why are you afraid when God speaks the words telling you that Jesus is God’s son and you are to listen to him? In what instances up until now have you been too dismissive of what Jesus was telling you about what his mission is, what his fate will be, and how you are to be conducting your life--about your mission? How do you react when Jesus quietly comes upon you and touches you, telling you not to be afraid? Are you less afraid? Have you recovered and reverted to your first sense of wonder and awe? Are you apprehensive? Why do you think Jesus tells you to speak of this event to no one until after his resurrection from the dead? Do you even get what he means by talking of being raised from the dead? Has he spoken of his death before now? Did you believe him?

Sit with this experience for a few moments, then imagine a transformative or exceptional experience in your own life. Recall if you fully understood what was happening while it was happening, and what you have learned about yourself and about life after having some time to digest the meaning of the experience. T.S. Eliot, in “Four Quartets”, writes: “We had the experience, but missed the meaning”. Have you taken time in your own life to process an event which was pivotal in some way? Try to recall such an event, and see if you can hear Christ speaking to you in the aftermath of that experience. Were you listening? Are you listening now?

A Meditation in the Augustinian Style/Relationship:

Read Isaiah 42:1-9.  “Here is my servant, whom I uphold,  my chosen one in whom I delight; I will put my Spirit on him, and he will bring justice to the nations. He will not shout or cry out, or raise his voice in the streets. A bruised reed he will not break,  and a smoldering wick he will not snuff out. In faithfulness he will bring forth justice;      he will not falter or be discouraged till he establishes justice on earth.     In his teaching the islands will put their hope.”  This is what God the Lord says— the Creator of the heavens, who stretches them out,     who spreads out the earth with all that springs from it,     who gives breath to its people,     and life to those who walk on it: “I, the Lord, have called you in righteousness;     I will take hold of your hand. I will keep you and will make you     to be a covenant for the people     and a light for the Gentiles, to open eyes that are blind,     to free captives from prison     and to release from the dungeon those who sit in darkness. “I am the Lord; that is my name!     I will not yield my glory to another     or my praise to idols. See, the former things have taken place,     and new things I declare; before they spring into being     I announce them to you.” We all know that this passage is taken by Christians as a reference to Jesus. But if we are followers of Jesus, if we Listen to Him, then it should apply to us as well. In your journal, write your own response to the Lord who calls you “my chosen” and says that the lord's spirit is upon YOU, that YOU have been given as a covenant to God's people. How do you respond to this awesome honor/task? Speak from your heart about your desire to follow in Jesus' footsteps.

Poetic Reflection:

Thomas Merton, OSCO, a monk, mystic and poet, saw transfiguration everywhere. In this following meditation from Thomas Merton, A Book of Hours, edited by Kathleen Degnan, “Psalm,” adapted from Merton’s book New Seeds of Contemplation, (pp 30-31 excerpted) reflects the joy and total exuberance of God’s presence in our natural world: Psalm/ transfiguration/transformation/Nature The forms and individual characters of living and growing things of inanimate beings, of animals and flowers and all nature, constitute their holiness in the sight of God. Their inscape is their sanctity. It is the imprint of His wisdom and His reality in them. The special clumsy beauty of this particular colt on this day in this field under these clouds is a holiness consecrated by God by His own creative wisdom and it declares the glory of God. The pale flowers of the dogwood outside this window are saints The little yellow flowers that nobody notices on the side of that road are saints looking up into the face of God. This leaf has its own texture and its own pattern of veins and Its own holy shape, and the bass and the trout hiding in the deep pools of the river are canonized by their beauty and their strength. The lakes hidden among the hills are saints. and the sea too is a saint who praises God without interruption in her majestic dance. The great, gashed, half naked mountain is another Of God’s saints. There is no other like him. He is alone in His own character; Nothing else in the world ever did or ever will imitate God In quite the same way. That is his sanctity. But what about you? What about me?

Closing Prayer

Jesus, transfiguration is about you and about us. When we are with you, we are with the divine; when you are with us, you are with the human.

Your love, grace, sacraments, and compassion can transfigure us. And when we look around us and see as you see, we find there are others in our loves capable of transfiguration. Help me to be present in prayer to your light and brightness; allow me to know that the light given to me at Baptism is never extinguished. Help me to light the lives of others.

Seventeenth Sunday in Ordinary Time, July 30, 2023

What do the parables illuminate about the experiences of your life?

Matthew 13:44–52

“The kingdom of heaven is like a treasure buried in a field, which a person finds and hides again, and out of joy goes and sells all that he has and buys that field. Again, the kingdom of heaven is like a merchant searching for fine pearls. When he finds a pearl of great price, he goes and sells all that he has and buys it. Again, the kingdom of heaven is like a net thrown into the sea, which collects fish of every kind. When it is full they haul it ashore and sit down to put what is good into buckets. What is bad they throw away. Thus it will be at the end of the age. The angels will go out and separate the wicked from the righteous and throw them into the fiery furnace, where there will be wailing and grinding of teeth.”

“Do you understand all these things?” They answered, “Yes.” And he replied, “Then every scribe who has been instructed in the kingdom of heaven is like the head of a household who brings from his storeroom both the new and the old.”

Music Meditations

• “Seek Ye First” (sung by Maranatha! Praise Band) [YouTube]
• “Be Thou My Vision” (John Rutter; sung by Cambridge Singers) [YouTube]
• “Be Thou My Vision” (sung by Nathan Pacheco) [YouTube]
• “In Christ Alone” (lyrics by Chris Tomlin) [YouTube]
• “I Need Thee Every Hour” (Fernando Ortega) [YouTube]

Opening Prayer

Jesus, do you look at me and see a hidden treasure? How can I learn to recognize that my heart truly lives in you? Help me to prioritize my wants, desires and actions so that I seek to attain only what you want for me.

Companions for the Journey

The discussion on the first two parables in this section are adapted from a sermon called “Salvation is free but it is not cheap” by Hugh David:

In these parables Jesus was using illustrations from everyday life that everyone could understand because He spoke about landowners, farmers, gardeners, bakers, people who found treasure, jewelers, fishermen, shepherds, students and so much more. It was almost like He was looking at the crowd in front of Him and showing everyone how each and every one of them needed to be saved.

So, let’s begin with the parable of the treasure which tells us that “the kingdom of heaven is like someone finding buried treasure in a field.”

And the very idea of finding buried treasure reminds me of the quote, that says,: “Lord, give me the strength to change the things I can, the grace to accept the things I cannot, and a great big bag of money.” After all, everyone likes the idea of finding buried treasure.

And the people who Jesus was talking to had probably known or heard about someone who had found some. You see, there were no banks or credit unions back then and the land of Israel had been a battle field for a long time and everyone wanted somewhere safe to keep their money, gold, jewelry, non-perishable food, clothing and even some extra pieces of furniture. They wanted to make sure that if the enemy soldiers came; they didn’t take everything they had. So, somewhere in the back of their property or even under their house they dug a hole and they buried everything they considered valuable. And then there were several deportations to Babylon and Assyria and many of those who had been deported were hoping they’d have and enjoy the things they buried when they came back but many of them died in captivity and then others came along and found their treasures by accident. We don’t know if he was just walking through or maybe he was doing some farm work but it says he found it and then he hid it where he found it. Now, we might think, why didn’t he just keep it? But the rabbinical law said, “If a man finds scattered fruit or money, it belongs to the finder.” But, the law also stated that anything that was found by a worker on someone else’s land belonged to the owner of the land but since it was obvious that the treasure didn’t belong to the present owner; because if it did, then he would have dug it up before he sold the property. So, the only way the finder of the treasure could claim it; was to buy the land. And the scripture says; he sold everything he had and bought the field. You see, everything in life that he had accumulated was insignificant compared to the value of this treasure. So, he doesn’t give it a second thought but gave everything he had to get more than he could ever wish for.

Jesus said that the man who finds this treasure “for joy over it goes and sells all that he has.” Listen, he doesn’t do this reluctantly but he does it with joy. He doesn’t regret it or complain about the sacrifice he has to make. As a matter of fact, he doesn’t even consider it to be a sacrifice. He gives everything he’s got because he knows he’s going to get so much more in return.

And then in the second parable we have a situation that’s similar but it’s also different.

“Again, the kingdom of heaven is like a merchant seeking beautiful pearls, who when he had found one pearl of great price, went and sold all that he had and bought it.” This man was a business man who happened to trade in pearls and he would buy things wholesale and then sell them to a retailer and make a profit. Pearls were seen back then the way we view diamonds today and it was common for men in this business to look for high-quality pearls for themselves. There was a good reason pearls were so expensive because finding them involved incredible danger. The best quality pearls come from oysters that live at an average depth of 40 feet. So, a pearl isn’t something you just stumble across as you’re walking along the beach. In Biblical times pearls were obtained at great cost in human life and there were many who died while pearl hunting. A pearl diver would tie a large rock to his body and jump over the side of a boat and allow the weight of the rock to carry him down the forty feet to the oyster beds. He risked danger from sharks, moray eels and other creatures in order to scour the mud below for oysters and only one oyster in a thousand contains a pearl. And while he’s holding his breath he hopes he won’t drown. So, you can understand why pearls were so valuable. By the first century pearls had become such a status symbol that people would save them like we do cash.

The pearl is an especially appropriate figure for the kingdom because it’s the only gem that cannot be improved by man. All other jewels must be cut and polished by skilled craftsmen before they have any retail value but the pearl is perfect when it is found and it cannot be improved by cutting or polishing.

So, the scripture says, one day this man was making his rounds probably visiting the various pearl divers or those they worked for; when he discovered a pearl that he knew was very valuable. And then he went and sold everything he owned and bought it. This guy knew value when he saw it. He had spent his life looking for pearls; buying, selling, trading and probably even had his personal savings tied up in pearls but when he saw what he considered to be the ultimate pearl he cashed in everything he had to make the ultimate investment.

So, we have two men from two different backgrounds who sell everything they own to get everything they’ve always wanted.

And there are lessons from both of these accounts.

Both of them sacrificed everything they had in order to have something that was absolutely above anything they could possibly wish for. The first man finds his treasure by accident while the second finds his after searching his whole life. The scripture gives us examples of both. In John 4 we have a woman who meets Jesus at a well. She didn’t go there looking for salvation but went there for water like she did every other day but when she met Jesus, the scripture says, she left her water pot and went to tell everyone she knew about Jesus.

And then in John chapter 9 we have a blind beggar who was sitting by the side of the road just hoping that someone who was going by would give him a handout and then when he heard Jesus was going by he called out and was both healed and saved. He got more than he ever dreamed of asking for. The woman at the well and the blind beggar weren’t looking for anything when they found everything worth finding.

And then the second parable shows us a man whose business was searching for the very thing he found. He was in the market for pearls and he was looking everywhere he could but couldn’t find the right one but one day he made the ultimate find. And this is like someone who tries everything they can to fulfill a void in their life and they do their best in education, sports, business and power of every kind but have no success and then one day they hear the gospel and give their lives to Jesus and they recognize that this is what they’ve been searching for their entire life. They find in Him the answer to the deepest longings of their heart and everything else becomes secondary.

In the first parable we have someone who isn’t even looking for treasure when he stumbles upon it and in the second we have someone who has spent his entire life searching for the perfect pearl that he ultimately finds.

And some of us were just doing our own thing and going our own way when God stopped us in our tracks. We weren’t looking for Him but He was looking for us; while others have had a spiritual longing and have spent their lives pursuing God and then one day they discovered their personal faith in Christ and found exactly what they were looking for.

Listen, it says this treasure was “hidden” and maybe many people walked by it every day, but they didn’t know it was there. And the kingdom of God is like that, the message has been preached on television, on radio, in churches and almost everyone has an iPhone or a computer that has the Bible; but they’re oblivious to it. So, both found of these men found what they wanted and realizing the value of what they had found, they gave up everything they had in order to have it.

Listen, no matter if we find Him when we aren’t even looking or as the result of a lifelong search both of these illustrate how we can all take different paths to the same Savior. Both of these parables teach us that the kingdom is made personal by a transaction or a trade because both teach us man has to give everything he has to receive something of infinite value. And when we surrender all we have and all we are we receive Jesus The kingdom of heaven isn’t about us giving up something great but it’s a great deal. We’re trading death for life. We’re giving temporary trinkets for eternal riches. We’re trading bondage for freedom. We’re trading shame for joy. We’re trading rejection for acceptance. We’re trading our fear and emptiness for a love that never disappoints.

Further study:

Matthew chapter 13 >> [usccb.org]

This is the second of three consecutive Sundays on which the gospel reading comes from this chapter. The discourse in parables is the third great discourse of Jesus in Matthew and constitutes the second part of the third book of the gospel. Matthew follows the Marcan outline (Mk 4:1–35) but has only two of Mark’s parables, the five others being from Q and M. In addition to the seven parables, the discourse gives the reason why Jesus uses this type of speech (Mt 13:10–15), declares the blessedness of those who understand his teaching (Mt 13:16–17), explains the parable of the sower (Mt 13:18–23) and of the weeds (Mt 13:36–43), and ends with a concluding statement to the disciples (Mt 13:51–52).

Further reading:

• Commentary on 17th Sunday, year A, from “First Impressions” >>

Weekly Memorization

Taken from the gospel for today’s session…

Every scribe who has been instructed in the kingdom of heaven is like the head of a household who brings from his storeroom both the new and the old.

Living the Good News

What action can you take in the next week as a response to today’s reading and discussion?

Keep a private journal of your prayer/actions responses this week. Feel free to use the personal reflection questions or the meditations which follow:

Reflection Questions

• What would I consider a pearl of great price—something for which I am ready to give up everything I have to acquire it?
  Is it fame?
  Fortune?
  Love of another? God?
  (if it IS God, what do I actually mean by that?)
• What things in my life do I consider special and valuable?
  How much have I invested in them?
  In the long run, how valuable are they?
  What would I give away/sell in my life to obtain what I consider so special?
  Is there sacrifice involved?
• Has there ever been a goal in my life that required tremendous effort on my part?
  Did I attain it?
  Was it worth it?
  Did I have to make compromises along the way?
  Did I see this goal as a long-term process or an all-or-nothing commitment?
  Did I give up part way through the process?
  Why? Do I have regrets?
• Because of the risk and possible discomfort involved, do we sometimes resign ourselves to a life of mediocrity, in our work life, in our prayer life, in our relationships with others and with God?
• How hard is it to develop the discipline of deferred gratification in our current culture?
• Do we sometimes believe we “can have it all”—that is, we need not give up something we want to experience or get something else?
• Is there anything in my life that I have “over-invested” in?
• “Where your treasure is, there also is your heart.” Some religious advisors have told us that to figure out where are treasure lies, we need to look at our checkbook and our datebook… Looking at where you spend your time and money, what does that tell you about what you value?
• In the third parable of the nets, we see that as people of God, we are a very mixed bag. God spreads the nets out to catch each and every one of us. We are all worth God’s time. Have I been more discriminating than God, rejecting people I don’t think belong in my net before I even start to cast it?
• Do I think it is my job to judge people, to separate the good from the unworthy?
  Why do I have a problem letting God do this?
• In the first reading, Solomon was told he could have whatever he asked for, and he asked God for Wisdom. What is the value of such a “treasure”?

Meditations

A Meditation in the Dominican style/Asking Questions:

Everyone knows that the bad guys should get their comeuppance and we are a little irritated that we don’t get to decide who gets left out of the Kingdom, and we don’t get to decide when that actually happens. Jesus tells us to wait and let God sort it all out.

Sorting out the bad from the good is not our job. But what if we don’t like the outcome? Anne Lamott, in a book called HALLELUJAH ANYWAY: Rediscovering Mercy, says that she is the Elder Brother in the parable, the goody two-shoes who is angry that God’s mercy extends to those who clearly do not deserve it. She goes on:

Another fun-house mirror for me is the story of Jonah, which all Sunday-school kids love because of the whale. Yet the real meat of the story is what happens after Jonah is burped onto dry land, and despite his best efforts, ends up in Nineveh, where God told him to go all along. Nineveh is any big city, hypercompetitive, full of corruption, cruelty, bankers and Tea Party types. It would later be the capital of Assyria, where Iraq is now, and the Ninevites were like Klingons, violent warriors who were Israel’s enemy. Jonah, like all Israelites, felt about them the way Ronald Regan felt about the Russians, that they were the Evil Empire. And Jonah was furious that God was making him go there instead of someplace nice. With minimum effort, Jonah spreads the word for exactly one day, since he is positive that God hates the Ninevites. Or ought to. They’re doomed. If they don’t become people of God, people of peace and mercy, they’ll be destroyed. So on the spot they repent. It’s like the Klingons turning into Alan Alda. And God spares them. And Jonah is furious and sulky because God has refused to destroy the awful evil people that he hates, a destruction that would be a big victory for Israel.

He thinks God makes him look bad.

Maybe he thinks God is too soft on evildoers.

I love this so much.

So we each need to ask ourselves if we are a little overly focused on who is included or excluded from God’s kingdom of mercy and forgiveness. Am I a teeny bit judgemental about others? Is it not enough for me to be included; will I only feel justified if others are excluded? Do I want to see those evil, mean, miserable excuses for human beings get their comeuppance? How do I think God feels about letting go of one of his children? Will I go into the feast if there are unworthy people also attending? I pray for largeness of heart and generosity of spirit to love as Jesus loves…

A Meditation in the Augustinian style/Relationship:

Adapted from Rev Bill Bausch in The Word In And Out of Season:

“The kingdom of heaven is like a treasure buried in a field for which a person sells all he has and buys that field” Suppose you see that field through the eyes of Jesus. Initially, He sees what everyone sees: dirt, weeds, brown soil. But he knows that beneath the grime and the dirt there lies a treasure: you. And so he goes and sells all that he has, that is, his divinity—“but being in the form of God, he emptied himself and took the form of a slave” is the way St. Paul puts it—and purchases this treasure at the price of his blood. We must never forget the foundation of our own worth. We are made in the image and likeness of God. We are deeply loved by Jesus who sees in us, everywhere and at all times, a treasure which he ardently desires and for which he has given everything, even his life, to possess.

I sit and contemplate with joy how beloved I am, how special I am, and what gifts I possess that make me invaluable to the Kingdom. Am I using them for myself of for Jesus? Do I ever share with Jesus my appreciation of the gift, not only of his death, but of his life—his walking with us, sharing our humanity experiencing our experiences? Who knows you better than Jesus? Who loves you more than Jesus? Share your joy with him.

A Meditation in the Ignatian Style/Discernment:

The novelist Rick Moody writes that the parabolic tradition is a rich motherlode of wisdom in the gospels, especially since Jesus used parables so often to teach about the Kingdom. However, when we look at the parables, we make several mistakes:

We in the modern world, using our literary brains, analyze the parables with our heads instead of experiencing them with our hearts. When we hear with our hearts, we catch the emotions of joy and longing that are so much a part of the full human experience.

We tend to view parables like analogies, just looking for easy comparisons, which allow only for a pretty simplistic interpretation and shuts off the various possibilities and challenges that a more expansive reading of these stories could provide.

We assume that there is only one true meaning of any given parable which comports with an institutional message of some sort. This is so much less creative and so much more limiting that the parabolic tradition provides, and as a result, we are missing out on a lot of wisdom.

So go back and re-experience these parables, or pick a favorite of your own (like the Prodigal son, or the rich Farmer, or the unjust steward, for example) without trying to figure out the salvation message, or trying to fit the story into your own theological pre-conceptions, or trying to fit the story into your own—dare I say it—prejudices. Listen to it with new ears, new enjoyment. In the spirit of Lectio Divina, let certain images stay with you, comfort you or challenge you where you are in your emotional life right now. Enjoy the adventure!

Poetic Reflection:

This poem by Father Ed Ingebretsen, S.J., is about his search for the pearl of great price, and his hopes that his relationship with God will help him get there. What is the pearl he is looking for? What are you looking for?

“Digging”

I (fragments)

I am digging in a field
for pearls.
Perhaps I’m in the wrong field
perhaps here I’ll find only
damp potatoes, tough
ivy roots, arrowheads
and old 1830 masonry jars
smelling of snails and clay

III
Dear God see me dig
With this energy I thee
Seek; to find, to have,
To hold, to keep.

The kingdom is a well-thrown pearl
loose under my feet;
my feet plow with desire
my fingers massage the supple earth.
This marriage keeps me in love

Closing Prayer

Lord, help me to see in myself the hidden treasure that you see in me. Help me to see the hidden treasures that are others in my life. Give me the wisdom to see where my actions are leading me, and help me to discern your way.

Commentary on 17th Sunday, year A, from “First Impressions”

By Jude Siciliano, O.P., from “First Impressions” 2023, a service of the Southern Dominican Province:

“Such a deal!” You can almost hear the young king Solomon say that to God in our first reading. Imagine getting an invitation from the Almighty, “Ask something of me and I will give it to you.” What an opportunity! Who wouldn’t want to have such an offer from One who could give anything? Makes us wonder what we might ask for if God gave us a blank check. So much to ask for! Where to start? How to choose?

Solomon the young king and son of David, is about to take the throne. We now know him by his reputation for wisdom. When we refer to someone as having “the wisdom of Solomon,” it is high praise. But at this stage in his life and reign, Solomon isn’t feeling very wise. He knew what he needed to reign properly: he needed wisdom and he also knew he couldn’t get it on his own. Only God could give him this gift, so wisdom is what he asks for in response to God’s magnanimous offer. Solomon didn’t have to climb a distant mountain, or succeed at Herculean tasks to get the wisdom he would need to rule well. He just had to ask for it.

Biblical wisdom is about everyday life; it concerns practical matters and guides us in living a godly life. Readers familiar with the bible will know the unique qualities of this wisdom. A person of wisdom may not be the most intellectually brilliant person in the room. When the bible speaks of a wise person, a wisdom figure like Solomon, or a prophet, it presents a person who is closely attuned to God. The wise one and God have a strong and intimate relationship and the recipient of wisdom is characterized by very practical, everyday knowledge that enables him/her to live an ethically upright life.

Solomon isn’t asking for esoteric knowledge about other-worldly mysteries. He knows as a ruler he will have to make decisions between right and wrong, not only for himself, but for the people he has been chosen to lead. He wants to be a good king, one who rules in conformity with God’s ways. Unfortunately, later in his life, we learn that Solomon betrays God’s will and becomes self-seeking. Since he was also the ruler, the nation of Israel suffers dire consequences for his betrayals of God. Still, at this early stage we can learn from Solomon about the importance of the divine gift of wisdom as we struggle to live out our Christian calling in some very ambiguous situations. We want to live good lives that reflect the divine life in us we have through baptism. We repent those thoughts and actions that were unwise and pulled us away from God. We, in short, are sorry for the things we have said and done that have hurt others… if only we had acted more wisely.

Remember two Sundays ago, Matthew began this parable discourse with Jesus’ sitting down in a boat to teach. He presents Jesus as a wisdom teacher and thus suggests to us that the wisdom we seek is given us in Jesus. He is wisdom made flesh; his actions and words are our guidance for daily life and his life in us keeps us in intimate relationship with God. When we need to know how to live and act in conformity to God’s will, Jesus is our guide. In today’s gospel he is the wise teacher who invites us to ponder and learn God’s ways; he does this by telling his disciples parables.

Today’s gospel reading is comparatively short. The lectionary even gives a shorter option. I would use the whole passage for the proclamation, but focus on one of the parables for the preaching. There are plenty of preaching possibilities in each parable. Let’s look at the first two and leave the decision up to each preacher which to choose for a focus.

Each of today’s parables is introduced in the same way, “The kingdom of heaven is like…” (Matthew prefers “kingdom of heaven” so as to avoid using God’s name; Mark and Luke use, “kingdom of God.”) First a reminder. When a parable begins in this way it is not saying the kingdom is like a treasure, a pearl or a net. Rather, the kingdom is like what happens in each complete story. Jesus’ basic message was that God’s kingdom/reign/dominion had come near. The kingdom is present when God’s sovereignty, actions and presence are felt. It is where and when God’s will is being done and God’s rule accepted and acted upon. Those who live in accordance with God’s will might then hope to enter the kingdom when it finally comes in its fulness.

We are of an age and culture that looks for things neatly defined and clearly described. If only Jesus had satisfied our need for exactness and given a precise definition of what the kingdom is and exactly where and when it occurs. If he had, we would have a precise measurement, or standard to apply. We would then be able to say, “This is definitely of the kingdom of God; this definitely not.” Of course, that would put us in control. Then other people and events would depend on us for our stamp of approval where and in whom God was acting. Instead, with parables like today’s, we have the opposite. We hear that God’s reign is multi-colored and multi-layered. We see only part of it; just when it seems to be only here… it pops up over there too – in the most unlikely places and occasions. You just can’t box in God’s movements and inspirations. In his gospel John would say it this way, “The Spirit of God blows where it will…”

Let’s look at the “issue” of the buried and found treasure. Listeners to this parable have countered by saying the one who found the treasure is dishonest. They claim he should have reported the find to the “rightful owner.” But Jesus is not teaching about honesty here and it is not uncommon for his parables to contain characters who act in a shady way. Jesus uses worldly stories to open our eyes to the acts of the divine in our midst. He is focusing on a person’s finding a treasure, realizing its value, rejoicing and selling everything to get what is so precious. We also have to remember the times and circumstances. It wasn’t usual for people to bury valuables during times of conflict, invasion, or insecurity. Who knows? Maybe the one who buried the treasure had died; or the plot may have now been under a foreign power, like the Romans. There are numerous possibilities to explain the treasure’s presence in the field. We do best to stay with the parable: a person finds a treasure and does what he must to get it.

What a risk he is willing to take, for he sells all he has! It’s parallel to what Jesus is asking his disciples to do; to leave everything else and invest their well-being and future in him. Isn’t Jesus a “hidden treasure” for us too? Grace to follow him has been freely given us and we are invited to celebrate this “find” with joy and total dedication. We preachers will want to avoid moralizing this parable, i.e. making its primary thrust just a moral teaching and then telling people what they ought to do. Remember, the finder does nothing to earn the treasure, nor does Jesus, in this case, stress the sacrifice required to acquire it. Recognition, joy, “pure luck” and excitement dominate the emotions of the fortunate finder. At today’s Eucharist why not celebrate the sheer gift God has given us in Jesus and the constant renewal of that gift through another gift – the Holy Spirit?

The second parable varies slightly from the first; we have a merchant out searching for fine pearls. Yet, the two parables have some common elements: the discovery, joy (which we presume for the merchant since he finds what he has been searching for) and a follow-up action. The first parable has a clear element of surprise to it. How often have we found in a person, or a situation, something so good that we realize, even though we weren’t aware we were searching, we have found a treasure? Or, have we ever searched for something meaningful for our lives, found it and it was even better than we had ever hoped? While we put so much into our search, we realize we received so much more than our efforts warranted. When things like this happen, we can hear an echo of Jesus’ introduction to the parables – with a slight modification, “There, that’s what the kingdom of God is like!” The bottom line… it’s about grace. (Cf. Quotable)

In the parables we encounter God’s gracious rule. Judging from the two parables we focused on, the treasure and pearl, this rule is not something to fear. Instead, we learn that God’s reign promotes vitality, freedom and a sense of having found what we have always really wanted. We know life and service in the reign Jesus is proclaiming, will require sacrifice. But these parables encourage us to take the plunge, they tell us, “it is worth whatever you must change, or give up.”

In both parables the investment is total. Each person has taken a huge gamble by selling “all that he/she has.” What guarantee do they have? What have they done to hedge their investments in case they have made a mistake? They haven’t, instead they have plunged ahead without reserve. Is God and Jesus’ way worth the full gamble of our lives? In the parables, the wise Jesus tells us it is. He should know, he has first hand experience. It’s like a friend of mine, who rushed head long into the ocean and when he came up for air, turned to me and shouted, “Come on in, the water’s fine!” And so I did, because he was already in the water and I trusted him.

Sixteenth Sunday in Ordinary Time, July 23, 2023

We are the crop of the Lord

Matthew 13:24–43

The shorter form of the reading consists of verses 24-30 only (The Parable of the Weeds Among the Wheat)

[The Parable of the Weeds Among the Wheat]
He proposed another parable to them. “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 Parable of the Mustard Seed]
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.’”

[The Parable of the Yeast]
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.”

[The Use of Parables]
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].”

[The Explanation of the Parable of the Weeds]
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.

Further study:

Matthew chapter 13 >> [usccb.org]

This is the second of three consecutive Sundays on which the gospel reading comes from this chapter. The discourse in parables is the third great discourse of Jesus in Matthew and constitutes the second part of the third book of the gospel. Matthew follows the Marcan outline (Mk 4:1–35) but has only two of Mark’s parables, the five others being from Q and M. In addition to the seven parables, the discourse gives the reason why Jesus uses this type of speech (Mt 13:10–15), declares the blessedness of those who understand his teaching (Mt 13:16–17), explains the parable of the sower (Mt 13:18–23) and of the weeds (Mt 13:36–43), and ends with a concluding statement to the disciples (Mt 13:51–52).

Music Meditations

• “Lord, You Have the Words” (music by Tony Alonso) [YouTube]
• “Open My Eyes, Lord” (by Jesse Manibusan) [YouTube]
• “Psalm 19” (Acapeldridge) [YouTube]
• “The Lord Is My Light” (sung by The New Jerusalem Baptist Church Choir) [YouTube] (a long recording—10 minutes)
• “Be Thou My Vision” (sung by Nathan Pacheco) [YouTube]
• “Be Thou My Vision” (sung by 4Him) [YouTube] (a Celtic version)

Opening Prayer

God, you are merciful to me and others. You give us time and space to grow in your love. Help me to be receptive to your grace and give me the courage to change what needs to be changed and the wisdom to allow myself and others to flourish at your pace, not ours.

Companions for the Journey

from “First Impressions”, a service of the Southern Dominican Province, by Jude Siciliano, O.P.:

Today we have the parable of the weeds and the wheat—and we need it. We tune in sports events and ask, “Who’s winning?” We also tune in the world around us through tv, newspapers, radio and now internet coverage and are tempted to ask the same question, “Who’s winning…Good or Evil?…The decent people of the world or the violators of innocence?” The twentieth century was the most brutal in the history of the world. Aren’t things supposed to be improving as we advance as a people? It gets discouraging; the evidence mounts against optimism. We tend to want give up on the world and wonder where God is in it all.

Which is why we need to look at the parables and, in particular, today’s parable about weeds and wheat. The early church, the recipients of Matthew’s gospel, had to face the mystery of wickedness too. Why is there evil in the world, in the church and in our own hearts? That’s a very big question and this parable doesn’t give an easy answer. It doesn’t explain it at all! But neither does it ignore the problem of evil in our midst. The owner of the field says it quite plainly, “I see an enemy’s hand in this.” This is not a naive or other-worldly parable. It faces the facts: wickedness is very real, it can’t be ignored. It is not an illusion and, like the weeds in the midst of healthy plants, evil drains human life of its vitality and dedication. We see the weeds, not just in the world out there, but “up close and personal.”

The parable spoke to an early church that had its divisions, arguments and wickedness—why else would they have saved the parable? Our own congregations also have “issues.” Sometimes they feel like they will split us in two—and sometimes they do. Our faith communities have been rocked by clergy scandal; divided along ethnic and racial lines; between original members and newcomers; between traditionalists and those who want to update. While we are at it, we look into our hearts and examine our own conduct. Weeds are part of the landscape of our personal spiritual field as well.

Such vistas of evil, so obvious to us, make us want to get about the business of ripping out the weeds. They are the work of the enemy, we say and we want to purge evil from our country, church and our own hearts. Of course we have standards to guide us and there are times we must act decisively against the evil we perceive. Yet, the parable cautions us and it advises us about the dangers of rushing to judgment. We could destroy what is good in our attempts to rid the world of the bad. Jesus knew from his own experience that you can’t always tell from initial signs how things are going to turn out.

In the beginning Judas showed promise, early initiative and administrative skills—he was in charge of the purse. He seemed like excellent disciple material, a “keeper.” If you were Jesus, wouldn’t you have thought about eliminating Peter, Thomas or Martha? They didn’t show initial signs of discernment and understanding of what following Jesus would entail. They were slow to catch on to Jesus’ message. But Jesus was patient, he let the good work itself out in their lives. He gave them a chance to grow and bear fruit.

Have you ever had a friend whom you disliked upon first meeting, yet, over time, he or she turned out to be your best friend? The parable says, “You never know.” The parable is a story of grace for us. As we look into our own lives and recall the mistakes we have made and the wrongs we have done, aren’t we glad we have had some time to change and work things out? Aren’t we thankful we had the space to let the wheat grow and bear the rich harvest it has? Suppose we had been judged on the spot. Suppose God moved in quickly to judge and rip up? If we look at our present lives, we can still see what looks like weeds. Rather than being overcome by discouragement, we hear this parable of hope. Time is being given us, to let the good seed planted in us bear its fruit. We can trust the Owner knows what to do, and we can have trust in the outcome. This is a parable of confidence. God is in charge and will help us work things out. We don’t give up the struggle to do what is right, even when we feel dismayed at how much still needs to be done. Parables, like pieces of ribbon, don’t look powerful—a piece of cloth—a story. But they have power to touch us deeply. One symbolizes our unity through an exterior sign. The other gathers our faith and asks us to put trust in it—especially to trust the One who is telling us the parable right now. We wear the parable on our hearts; the way people wear ribbons—as a reminder.

When the world confounds us and evidence seems to mount against our hopes, we look inside ourselves and see today’s parable. We play it back so we can hear it again. It reassures us. We repeat it in our assemblies to stir us to action: to return to the struggle; to ignore the odds; to stop counting wins and losses—mostly, not to count our losses! In our struggle against evil, we keep at it, till Someone in charge sends word that it is time for the harvest; till Someone, who knows better than we how to do the sorting, gets around to it. The parable links us together here at our assembly. It stirs us hope in us. We are not dismayed by what still needs doing. There is no doubt in the story: the Owner is in charge. The Owner planted good seed and it is growing towards fruition and there will be a sorting-out—but later, under Someone else’s supervision. Meanwhile, we still have time to let what is good grow in our lives. What time is it? The parable says, “There’s still time, hang in there!”

Thank God!

Weekly Memorization

Taken from the gospel for today’s session…

If you pull up the weeds, you might pull up the wheat along with them. Let them grow together until harvest.

Living the Good News

What action can you take in the next week as a response to today’s reading and discussion?

Keep a private journal of your prayer/actions responses this week. Feel free to use the personal reflection questions or the meditations which follow:

Reflection Questions

• In Matthew, a parable is both a riddle and a revelation. Sometimes, we think the message is obvious until some twist or inconsistency causes us to look more deeply, sometimes without answers. Are these three parables riddles or revelations for you?
• Is it hard to understand why God does not simply remove the “weeds” in our lives?
  Are we surprised or even irritated by God’s passivity?
  Do I truly believe that God will have the last word?
• Are there both weeds and wheat in my own life?
  In my own personality?
  Which is prevalent?
• What are the “weeds”, or limitations and evils found in my culture?
  In my relationships?
  In my religion?
  In my personal make up?
• Have I ever been, through word or example, the weeds in someone else’s struggle to grow in God’s grace?
• Do I/have I become more robust in my faith as I struggle to be strong enough to overcome the weeds in my life?
  What is the role of personal humility in this struggle?
• An undeniable message of this parable is to refrain from judging myself or others. We cannot give up too soon. Do I really believe that God is not finished with me yet?
  Do I believe that God has given up on someone or some persons in my life, or on certain situations?
  Am I willing to wait for God to complete the solution before rushing to do it myself by excluding or destroying another?
• Jesus does not condone what is not of God, yet he seems to acknowledge that different motivations and spirits are at work. How may I let this spirit of Jesus shape my life? (from “Sacred Space”)
• What is my position in this all-too-familiar struggle between good and evil?
  Am I a spectator, an armchair critic, a consumer, or a warrior?
  Do I consider myself a co-worker with God trying to bring about truth, peace and justice?
  If I am a co-worker, what authority to I have to dismiss or punish others?
• Has there been a person in my life whom I saw change from “weeds” to “wheat”?
  Did I stick with him or her through that growth?
  If so, what kept me hanging in there?
  If not, what would I have done differently?
• I try to look at my own “inner landscape” as a field that was sown with God’s word at my Baptism. Where has God’s word taken root in my life?
  Do I see any “weeds” (attitudes or behaviors which run counter to the kingdom) choking out that word?
  What am I going to do about it?
• Have there ever been projects in my life, personal, academic or professional, which started out small and then flourished beyond my expectations?
  How did that happen?
  What elements were in play: timing, God’s help, hard work or luck?
• I recall a time in my life when someone saw my raw potential and gave me the time to develop it.
  Has this happened in the spiritual realm as well?
• Have I ever seen someone’s faith and determination expand into something beyond all expectations?

Meditations

A Meditation in the Dominican Style/Asking Questions:

Adapted from “Sacred Space”, a service of the Irish Jesuits:

Sometimes we think that perfection is acquired by becoming aware of our faults and working to root these out. However, when we become more familiar with Jesus’ attitude to the limited and sinful side of ourselves, we learn to accept our limited and sinful self just as Jesus did with Zacchaeus (Luke 19:1-10). If we don’t accept this side of ourselves, we tend to become fixated with it and fail to appreciate the fullness of life Jesus has already given us. Am I frustrated and baffled by the presence of evil in my midst, or in myself? Do I believe that Good will have the last word? Do I believe that God’s grace is at work in the world and in me? Can I cultivate patience and tolerance toward myself, and toward others? I sit with Jesus and let Him teach me to let the weeds grow with the wheat in my life. I ask for help to appreciate all that is good and beautiful about my life.

A Meditation in the Franciscan Style/Action:

People often confuse the phrase “kingdom of heaven” with heaven itself. Instead, it refers to Jesus’ dream of a better, more perfect world in which God’s ideals replace human selfishness. We pray for this whenever we say the Lord’s Prayer (Thy kingdom come, Thy will be done on earth as it is in heaven). We need to remember, however, that the kingdom will not come to be without the efforts of people to change themselves (personal conversion) and without their efforts to change unjust and murderous power structures as well. Pray the Lord’s prayer every day this week, stopping for a few moments to reflect on what you are doing personally to bring about God’s kingdom on earth. Then pick one or two attitudinal things you can work to change yourself, and at least one action you can take on behalf of those suffering from poverty, systemic prejudice, a flawed justice system. Do it.

A Meditation in the Augustinian Style/Relationship:

Sometimes when we think of God, we have an unconscious fear that God’s mission is primarily to separate the wheat from the chaff. Often religions have emphasized heaven and hell, reward and punishment, to scare us into doing the right thing. This kind of God is a “gotcha” God, waiting to pounce on our mistakes and consigning us to the eternal fire. Some of these notions of God are echoed in well-known literary references, such as Dante’s Inferno, which teach us to fear eternal punishment and to trod the straight and narrow.

Several fictional characters who have made their way into popular culture reinforce this image: The Queen of Hearts, a character from the 1865 book Alice's Adventures in Wonderland by Lewis Carroll, is a foul-tempered monarch whom Carroll himself describes as “a blind fury”, and who is quick to give death sentences at the slightest offense. One of her most famous lines is the oft-repeated “Off with his/her head!” / “Off with their heads!”

Another fictional character to be feared is none other than Santa Claus:
"You better watch out you better not cry, you better not pout; I’m telling you why: Santa Claus is coming to town!
He’s making a list; He’s checking it twice; He’s gonna find out who’s naughty or nice: Santa Claus is coming to town
He sees you when you’re sleeping; He knows when you’re awake; He knows if you’ve been bad or good; So be good for goodness sake!

Too often, in our spiritual life, we forget that we cannot love what we fear. Obedience out of fear is coercion, and obedience out of love is, well, love! This parable from Matthew (13:24-30) makes it clear that God has planted us here on earth and is waiting and hoping that we will grow into the kind of person that would want to be with God. Do I need to readjust my notions of God as the “big narc in the sky”, and look seriously at my motivations for doing God’s will? Do really desire a loving relationship with God and are my thoughts and actions shaped by this love? How can prayer help create and intensify my loving relationship with God?

Poetic Reflection:

Too often, we identify with the chaff (weeds) in this gospel, not worthy of God’s love and grace. Mary Oliver shows us that even the most ordinary person, a person with a prayer life that others may frown upon, is also a person who just might be included in God’s kingdom:

“Praying”

It doesn’t have to be
the blue iris, it could be
weeds in a vacant lot, or a few
small stones, just
pay attention, then patch

a few words together and don’t try
to make them elaborate, this isn’t
a contest but the doorway

into thanks, and a silence in which
another voice may speak

from Thirst

Closing Prayer

Dear Lord, give me the humility to see the weeds in my life; give me the courage to grow my good qualities so that they mitigate the less savory ones. Give me the compassion to understand the struggles others are going through and keep me from judging others too harshly. Above all, keep me from destroying in myself others what I perceive as weeds and let God do the weeding…