19th Sunday of Ordinary Time A
Like Peter, up and down toward Jesus.
INTRODUCTION: Today we hear two contrasting images of God coming to
people. In the first reading we hear of God coming to Elijah not in the
wind, earthquake or fire. God comes in the tiny whispering sound. In
the Gospel we hear the account of Jesus coming to the Apostles walking
on the water. In this passage we encounter the first of three special
additions of Matthew's Gospel concerning the Apostle Peter. 1) Peter
comes to Jesus on the water. (14:28-31) 2) We will hear the second
special section in two weeks. Peter is called the "rock" and given the
power of the keys (16:13-20). 3) Peter is consulted by Jesus about the
paying of the temple tax and is then instructed to take the shekel and
"give it to them for me and for you" (17:24-27).
HOMILY: The divine power of Jesus is stressed in his walking upon the
water. The book of Job describes God (Job 9:8) "He alone stretches out
the heavens and treads upon the crests of the sea." There are many
references to God being the one who opened the way through the waters to
the freedom in the Exodus.
Jesus words to the frightened disciples echo the words naming God in
the book of Exodus. "Get hold of yourselves. It is I. Do not be
afraid."
To the story as told by Mark, Matthew adds the story of Peter.
Peter the consistent spokesman for the disciples in this Gospel, asks to
duplicate Jesus' own dominance over the chaos of the sea. He is able to
do what Jesus does. But as Matthew will do throughout the Gospel, he
likes to pair the disciples' glory with their flaws. Peter frightened
by the power of nature begins to doubt the power of Jesus and begins to
sink. His response is the best instinctive response of the believer:
"Lord save me." "Jesus at once stretched out his hand and caught him."
There is a promise implicit in this reaching out of Jesus. Jesus is the
one ready to grant the prayer of the community who recognizes him as
Lord. Only after taking Peter by the hand does Jesus rebuke him with the
words, "How little faith you have. Why did you falter?" With these
words we have Matthew's description of the disciples. "Men of little
faith." He uses this expression five times of the disciples. For
Matthew the disciple in this life is always caught between faith and
doubt. The disciples attitude is yes...but...
At the end of the story according to Mark's version the disciples
are completely lacking in understanding or faith. Mark adds, "but their
hearts were hardened." But for Matthew, that boat crew images his own
church: buffeted, frightened, but clinging to belief, "men of little
faith". The Matthean disciples (those in the boat: church) bow down in
adoration and profess Jesus' divine sonship. This profession of faith
anticipates Peter's profession at Caesarea Philippi which we will hear
in two weeks.
Lessons: l) Jesus comes to us at unexpected times and in unexpected
ways. 2) Jesus is the one who has the power over the chaos and
evil that the storm represents in the disciples lives and ours.
3) Jesus invites us to come to him. We are like Peter.
4) Jesus is available and wants to give us a helping hand.
5) Like Peter we must cry out to the Lord, Lord Save me.
6) We like Peter are people of some faith that are
challenged to grow from being of "little faith."_
7) Sometimes in reaction to the miraculous presence of
Jesus we are like the disciples in Mark, lacking understanding and
faith. 8) Hopefully we will grow like the disciples in Matthew to
adore and worship Jesus as the Son of God.
Sunday, July 31, 2011
Thursday, July 21, 2011
18th A
18th Sunday A
Jesus feeding of the crowds according to Matthew.
INTRODUCTION: This Sunday we continue with the Gospel of St. Matthew in chapter 14. We listen to Matthew's account of the multiplication of the loaves. In Matthew's account the feeding follows Jesus response to hearing of John the Baptizer's death. "Now when Jesus heard this he withdrew from there in a boat to a deserted place/wilderness by himself". This is the fifth time in this gospel that withdrawal follows aggression from imperial power.
HOMILY: The miracle of feeding the five thousand is one of the few
miracles that is found in all four Gospels.
This account of the feeding would have triggered in Matthew's
hearers a number of other biblical stories. Our text says that when
Jesus heard of the death of John the Baptist, "he withdrew to a deserted
place by himself." When the disciples speak to him they say, "this is a
deserted place." In Exodus chapter 16 Moses was involved in feeding the
people with manna in the desert.
In the second book of Kings the great prophet Elisha multiplied food
for the hungry. He fed 100 men. So this passage looks back to the past.
Matthew is drawing out of his storeroom both the new and the old.
Matthew in telling this story stays close to the story as found in
Mark but he does have some significant changes. OMITS: In Mark's account
the disciples seem to rebuke Jesus for his suggesting that they feed the
people: "Do you want us to go and spend two hundred silver coins on
bread in order to feed them?" (Mark 6:37) Matthew drops this
inappropriate reference to the purse and money. ADDITION: In Matthew
Jesus says, "There is no need for them to disperse. Give them something
to eat yourselves." This change heightens the sovereign control of
Jesus. He knows what he will do. He involves the disciples. The
disciples reply, "All we have here are five loaves and two fish." This
reply fits precisely into Matthew's theology of discipleship. Without
Jesus, what they have is insufficient. Jesus ignores their objection and
issues another order involving the disciples. ADDITION: "Bring them
here." The main act is performed by Jesus alone. But then Jesus
involves the disciples again. "...gave the loaves to the disciples,
(ADDITION): who in turn gave them to the people."
We cannot hear the words used of Jesus action (taking, looking up,
breaking) (blessed and gave) without thinking of the Eucharist. In fact
one of our Eucharistic prayers transfers the action of "looking up" into
the institution account. If we compare Matthew's institution of the
Eucharist account we find many similar words. (26:26) Unlike Mk.
Matthew stresses the Eucharistic reference still further by (OMISSION)
omitting any action of Jesus as regards the fish. Matthew keeps the
reference to the collection of the fragments which also has Eucharistic
overtones. But he drops the reference to the fish when he talks about
the collection of fragments left over.
Jesus takes control as the host of the meal. The contrast with Herod's banquet (14:6-11) is stark. Warren Carter, "Whereas Herod and the elite trade in manipulation, immorality and death, Jesus' meal includes the crowds, promotes their well-being with healing the sick and supplying adequate food, and anticipates God's different future. God's new creation and empire, in which there is abundance for all."
Matthew makes his final ADDITION at the end of the story when he
increases the size of the miracle by adding to the five thousand, "not
counting women and children."
Matthew's account not only looks back to the past with Moses and
Elisha, but also looks to the future, he anticipates the Eucharist. The
Eucharist in turn anticipates the final banquet in the kingdom (Mt.
26:29) Hopes for the Messianic kingdom were painted as a lavish feast
with limitless food and drink (e.g. Is 25:6) In the story we hear that
"all those present ate their fill." Matthew increases the number of
those fed by saying that the five thousand did not count women and
children. We also hear of abundance, "The fragments which remained, when
gathered up, filled twelve baskets."
Lessons for us:
l) Without Jesus what we have is insufficient.
2) If we rely upon Jesus and his power, we will have
what we need to minister to others.
3) We are called to bring what we have to Jesus and
to allow him to direct us in the use of these things.
4) We are called to be involved in the ministry of
Jesus.
5) When we gather to celebrate the Eucharist we are
reminded of Jesus great ability to nourish us. Ours is a God of
generosity and abundance.
Jesus feeding of the crowds according to Matthew.
INTRODUCTION: This Sunday we continue with the Gospel of St. Matthew in chapter 14. We listen to Matthew's account of the multiplication of the loaves. In Matthew's account the feeding follows Jesus response to hearing of John the Baptizer's death. "Now when Jesus heard this he withdrew from there in a boat to a deserted place/wilderness by himself". This is the fifth time in this gospel that withdrawal follows aggression from imperial power.
HOMILY: The miracle of feeding the five thousand is one of the few
miracles that is found in all four Gospels.
This account of the feeding would have triggered in Matthew's
hearers a number of other biblical stories. Our text says that when
Jesus heard of the death of John the Baptist, "he withdrew to a deserted
place by himself." When the disciples speak to him they say, "this is a
deserted place." In Exodus chapter 16 Moses was involved in feeding the
people with manna in the desert.
In the second book of Kings the great prophet Elisha multiplied food
for the hungry. He fed 100 men. So this passage looks back to the past.
Matthew is drawing out of his storeroom both the new and the old.
Matthew in telling this story stays close to the story as found in
Mark but he does have some significant changes. OMITS: In Mark's account
the disciples seem to rebuke Jesus for his suggesting that they feed the
people: "Do you want us to go and spend two hundred silver coins on
bread in order to feed them?" (Mark 6:37) Matthew drops this
inappropriate reference to the purse and money. ADDITION: In Matthew
Jesus says, "There is no need for them to disperse. Give them something
to eat yourselves." This change heightens the sovereign control of
Jesus. He knows what he will do. He involves the disciples. The
disciples reply, "All we have here are five loaves and two fish." This
reply fits precisely into Matthew's theology of discipleship. Without
Jesus, what they have is insufficient. Jesus ignores their objection and
issues another order involving the disciples. ADDITION: "Bring them
here." The main act is performed by Jesus alone. But then Jesus
involves the disciples again. "...gave the loaves to the disciples,
(ADDITION): who in turn gave them to the people."
We cannot hear the words used of Jesus action (taking, looking up,
breaking) (blessed and gave) without thinking of the Eucharist. In fact
one of our Eucharistic prayers transfers the action of "looking up" into
the institution account. If we compare Matthew's institution of the
Eucharist account we find many similar words. (26:26) Unlike Mk.
Matthew stresses the Eucharistic reference still further by (OMISSION)
omitting any action of Jesus as regards the fish. Matthew keeps the
reference to the collection of the fragments which also has Eucharistic
overtones. But he drops the reference to the fish when he talks about
the collection of fragments left over.
Jesus takes control as the host of the meal. The contrast with Herod's banquet (14:6-11) is stark. Warren Carter, "Whereas Herod and the elite trade in manipulation, immorality and death, Jesus' meal includes the crowds, promotes their well-being with healing the sick and supplying adequate food, and anticipates God's different future. God's new creation and empire, in which there is abundance for all."
Matthew makes his final ADDITION at the end of the story when he
increases the size of the miracle by adding to the five thousand, "not
counting women and children."
Matthew's account not only looks back to the past with Moses and
Elisha, but also looks to the future, he anticipates the Eucharist. The
Eucharist in turn anticipates the final banquet in the kingdom (Mt.
26:29) Hopes for the Messianic kingdom were painted as a lavish feast
with limitless food and drink (e.g. Is 25:6) In the story we hear that
"all those present ate their fill." Matthew increases the number of
those fed by saying that the five thousand did not count women and
children. We also hear of abundance, "The fragments which remained, when
gathered up, filled twelve baskets."
Lessons for us:
l) Without Jesus what we have is insufficient.
2) If we rely upon Jesus and his power, we will have
what we need to minister to others.
3) We are called to bring what we have to Jesus and
to allow him to direct us in the use of these things.
4) We are called to be involved in the ministry of
Jesus.
5) When we gather to celebrate the Eucharist we are
reminded of Jesus great ability to nourish us. Ours is a God of
generosity and abundance.
Sunday, July 17, 2011
17th A
17th Sunday of Ordinary time A.
Continued: The Kingdom of heaven is like....
Introduction: This Sunday we hear the last three parables of this
parable discourse, chapter l3. The parables that we will hear are those
of the treasure, the pearl and the net. The Gospel passage concludes
with some words about a person learned in the kingdom.
HOMILY:
The first two parables belong to Matthew's special tradition, and
with them he shifts for a moment the emphasis of the chapter. The
preceding parables have been concerned with the triumphant growth of the
Kingdom in spite of resistance, and with the necessity of patience until
the final judgment. In these two similar parables Matthew introduces
the themes of (l) overwhelming joy at the unexpected discoveries; (2)
the unparalleled value of the Kingdom of heaven; and (3) the willingness
of the finder to sacrifice all in order to possess the Kingdom.
1st parable: treasure: Here the finder is a person who happens on
the treasure accidentally. The discovery is accidental. The parable
stresses that he entered the venture with "joy" and risked everything he
owned in order to acquire the treasure which he had discovered.
Sometimes today an Egyptian village boy will decide to sell his
ancestral plot to buy a taxi. He hopes to get rich taking tourists
around to see the ancient monuments. Such decisions cause an uproar in
the village, where land is still the most important thing a peasant can
have. The common view is that any parting with one's land is courting
disaster. Imagine Jesus' story on the scale of the village--where no
behavior goes unnoticed or uncommented upon. The man's action is not
trivial even though he does have the motive of the buried treasure. To
gain the field, he has had to part with the very substance and security
of his life. ... The story presents a striking image of a case in
which a person is willing to really change everything about his life.
Thus it can be seen as a positive affirmation of the power of the
presence of God to transform our lives. The man responds to an
unexpected discovery. That discovery made it possible for him to launch
out beyond the socially ingrained securities of his life.
2nd parable: treasure: Here the finder is a seeker. He has
traveled in search of fine pearls. In the second parable the man's
joy is not mentioned but he also is willing to sacrifice everything to
purchase the valuable pearl. One need not consider the joy mentioned in
the first parable secondary. Both men surrender all they possess for
the prizes they have found. This story seems to intensify the risk-
taking attitude of the previous story. The rule of God does not permit
one to "play it safe."
Both of these parables cause us to reflect on the cost of
discipleship. Both sell all that they have to buy the field or the
pearl. What must we get rid of in order to gain the kingdom? What is
in the way of our attaining the kingdom? To think of this in economic
terms is wrong. We can't buy the kingdom although many people think
they can buy God with promises, sacrifices, or even donations of money.
3rd parable: net: This parable stresses the final judgment. In
many ways it is a companion to the parable of the wheat and weeds. We
have the mixture of the good and bad in the kingdom. We have the apocalyptic language, "End of the world." Angels. The separation of the wicked and the just, the fiery furnace and "wail and grind their teeth."
The Passage ends with a question about the disciples understanding.
There is an unspoken comparison with the lack of understanding of the
crowds and the Jewish leaders. "Every scribe who is learned in the
reign of God is like..." This verse is important from several points of
view. First, in its immediate context, it is a kind of parable that
concludes the chapter of seven other parables. It is a parable about
making parables, a metaparable that invites the reader/hearer to enter
the parabolic process through creating new parables to add to the ones
just given. Second, the verse suggests the existence and activity of
Christian scribes in Matthew's church. Third, the verse has rightly
been taken as the autobiography or pen portrait of the evangelist. It
would also fit Paul. "who can bring from his store both the new and the
old." One should notice the telling order of words; contrary to natural
expectations, the "new" is placed before the "old." Both shed light on
each other, but the defining norm is the new, the fulfillment. The
ideal is put before us to be this kind of scribe.
Continued: The Kingdom of heaven is like....
Introduction: This Sunday we hear the last three parables of this
parable discourse, chapter l3. The parables that we will hear are those
of the treasure, the pearl and the net. The Gospel passage concludes
with some words about a person learned in the kingdom.
HOMILY:
The first two parables belong to Matthew's special tradition, and
with them he shifts for a moment the emphasis of the chapter. The
preceding parables have been concerned with the triumphant growth of the
Kingdom in spite of resistance, and with the necessity of patience until
the final judgment. In these two similar parables Matthew introduces
the themes of (l) overwhelming joy at the unexpected discoveries; (2)
the unparalleled value of the Kingdom of heaven; and (3) the willingness
of the finder to sacrifice all in order to possess the Kingdom.
1st parable: treasure: Here the finder is a person who happens on
the treasure accidentally. The discovery is accidental. The parable
stresses that he entered the venture with "joy" and risked everything he
owned in order to acquire the treasure which he had discovered.
Sometimes today an Egyptian village boy will decide to sell his
ancestral plot to buy a taxi. He hopes to get rich taking tourists
around to see the ancient monuments. Such decisions cause an uproar in
the village, where land is still the most important thing a peasant can
have. The common view is that any parting with one's land is courting
disaster. Imagine Jesus' story on the scale of the village--where no
behavior goes unnoticed or uncommented upon. The man's action is not
trivial even though he does have the motive of the buried treasure. To
gain the field, he has had to part with the very substance and security
of his life. ... The story presents a striking image of a case in
which a person is willing to really change everything about his life.
Thus it can be seen as a positive affirmation of the power of the
presence of God to transform our lives. The man responds to an
unexpected discovery. That discovery made it possible for him to launch
out beyond the socially ingrained securities of his life.
2nd parable: treasure: Here the finder is a seeker. He has
traveled in search of fine pearls. In the second parable the man's
joy is not mentioned but he also is willing to sacrifice everything to
purchase the valuable pearl. One need not consider the joy mentioned in
the first parable secondary. Both men surrender all they possess for
the prizes they have found. This story seems to intensify the risk-
taking attitude of the previous story. The rule of God does not permit
one to "play it safe."
Both of these parables cause us to reflect on the cost of
discipleship. Both sell all that they have to buy the field or the
pearl. What must we get rid of in order to gain the kingdom? What is
in the way of our attaining the kingdom? To think of this in economic
terms is wrong. We can't buy the kingdom although many people think
they can buy God with promises, sacrifices, or even donations of money.
3rd parable: net: This parable stresses the final judgment. In
many ways it is a companion to the parable of the wheat and weeds. We
have the mixture of the good and bad in the kingdom. We have the apocalyptic language, "End of the world." Angels. The separation of the wicked and the just, the fiery furnace and "wail and grind their teeth."
The Passage ends with a question about the disciples understanding.
There is an unspoken comparison with the lack of understanding of the
crowds and the Jewish leaders. "Every scribe who is learned in the
reign of God is like..." This verse is important from several points of
view. First, in its immediate context, it is a kind of parable that
concludes the chapter of seven other parables. It is a parable about
making parables, a metaparable that invites the reader/hearer to enter
the parabolic process through creating new parables to add to the ones
just given. Second, the verse suggests the existence and activity of
Christian scribes in Matthew's church. Third, the verse has rightly
been taken as the autobiography or pen portrait of the evangelist. It
would also fit Paul. "who can bring from his store both the new and the
old." One should notice the telling order of words; contrary to natural
expectations, the "new" is placed before the "old." Both shed light on
each other, but the defining norm is the new, the fulfillment. The
ideal is put before us to be this kind of scribe.
Monday, July 11, 2011
16th A
16th Sunday A
The kingdom of heaven is like....
INTRODUCTION: This Sunday we continue to hear from the Parable
Discourse of Matthew's chapter 13. The structure of this Sunday's
reading is similar to last Sunday's: 1) parables to the crowds, 2)
comment on the reasons for parables, 3) private instruction to the
disciples giving an explanation of the parable of the wheat and darnel.
HOMILY: This Sunday we hear three parables of Jesus: wheat and weeds,
mustard seed, and leaven. In the first of the three we notice that this
time the problem is not the ground on which it falls, but on the kind of
seed and on the distinction between the sowers. In the second, the size
of the seed is stressed. In the third it is not about seeds used for
planting but about seeds used for food, namely meal.
1st parable: Up until the parousia the church will always be a
mixed bag of good and evil. The advice is tolerance and patience until
God renders his definitive decision. The householder does not retaliate
against his enemy. He even uses the weeds as fuel to burn. Drawing
good out of evil. The parable concerns the proper attitude toward the
mixed reception accorded to Jesus. * Confusion will clarify.
2nd parable: contrast between the small, unpromising beginnings of
the kingdom and its full, triumphant expansion. Yet not the
triumphalness of a cedar but a mustard tree. * Littleness grows.
3rd parable: uses a well known symbol in an unusual way. Yeast or
leaven was for Jews and Christians a symbol of corruption. Perhaps
because Jesus gathers round him the unclean sinners of the land, he
prefers to use yeast as a symbol of the kingdom which comes in small,
hidden, and perhaps despised beginnings. The amount of flour is
ridiculously large, another example of hyperbole to stress the vast
success of the kingdom. * The hidden be seen.
----------------------------------------------------------------------
v. 36 The return of Jesus to the house signals his break with the
crowds and symbolically his break with Israel. It is a TURNING POINT IN
THE GOSPEL. It is not an accident that this rupture occurs halfway
through the gospel. Henceforth Israel will show greater and greater
hostility, and Jesus will turn more and more to his disciples, to devote
himself to their formation.
Explanation of the Parable: While the parable was concerned with the
coexistence of good and evil persons in the Kingdom, the explanation
focuses on the harvesting at the end of time. In vs. 40-43 the language
is highly apocalyptic, looks to the last judgement: images of end of the
world, harvesting, the fiery furnace, reaping angels and weeping and
gnashing of teeth (intense distress and rage). It looks to the latter
parable of the separation of the sheep and goats at last judgement.
This language has the effect of shifting the focus from patient
tolerance in the present to the spectacular events that will constitute
the end of the world. It is God's business to decide who belongs to the
kingdom. He will reward the just and cast evildoers into the fiery
furnace.
The kingdom of heaven is like....
INTRODUCTION: This Sunday we continue to hear from the Parable
Discourse of Matthew's chapter 13. The structure of this Sunday's
reading is similar to last Sunday's: 1) parables to the crowds, 2)
comment on the reasons for parables, 3) private instruction to the
disciples giving an explanation of the parable of the wheat and darnel.
HOMILY: This Sunday we hear three parables of Jesus: wheat and weeds,
mustard seed, and leaven. In the first of the three we notice that this
time the problem is not the ground on which it falls, but on the kind of
seed and on the distinction between the sowers. In the second, the size
of the seed is stressed. In the third it is not about seeds used for
planting but about seeds used for food, namely meal.
1st parable: Up until the parousia the church will always be a
mixed bag of good and evil. The advice is tolerance and patience until
God renders his definitive decision. The householder does not retaliate
against his enemy. He even uses the weeds as fuel to burn. Drawing
good out of evil. The parable concerns the proper attitude toward the
mixed reception accorded to Jesus. * Confusion will clarify.
2nd parable: contrast between the small, unpromising beginnings of
the kingdom and its full, triumphant expansion. Yet not the
triumphalness of a cedar but a mustard tree. * Littleness grows.
3rd parable: uses a well known symbol in an unusual way. Yeast or
leaven was for Jews and Christians a symbol of corruption. Perhaps
because Jesus gathers round him the unclean sinners of the land, he
prefers to use yeast as a symbol of the kingdom which comes in small,
hidden, and perhaps despised beginnings. The amount of flour is
ridiculously large, another example of hyperbole to stress the vast
success of the kingdom. * The hidden be seen.
----------------------------------------------------------------------
v. 36 The return of Jesus to the house signals his break with the
crowds and symbolically his break with Israel. It is a TURNING POINT IN
THE GOSPEL. It is not an accident that this rupture occurs halfway
through the gospel. Henceforth Israel will show greater and greater
hostility, and Jesus will turn more and more to his disciples, to devote
himself to their formation.
Explanation of the Parable: While the parable was concerned with the
coexistence of good and evil persons in the Kingdom, the explanation
focuses on the harvesting at the end of time. In vs. 40-43 the language
is highly apocalyptic, looks to the last judgement: images of end of the
world, harvesting, the fiery furnace, reaping angels and weeping and
gnashing of teeth (intense distress and rage). It looks to the latter
parable of the separation of the sheep and goats at last judgement.
This language has the effect of shifting the focus from patient
tolerance in the present to the spectacular events that will constitute
the end of the world. It is God's business to decide who belongs to the
kingdom. He will reward the just and cast evildoers into the fiery
furnace.
Monday, July 4, 2011
15th A
15th A Sunday of ordinary time: "A"
He spoke to them at length in parables.
INTRODUCTION: Today we arrive at the section of Matthew's Gospel
which is known as the Parable Discourse, chapter 13. Matthew structures
his gospel around five discourses: Sermon on the Mount, Discipleship,
Parables, Church, End. For the next three Sundays we will be hearing
from this chapter, the parables (the kingdom in MYSTERY). Today's
passage has three parts, the parable of the sower, an explanation of the
purpose of the parables, and an explanation of the parable of the sower.
HOMILY: As we heard the Gospel today we first heard the parable of
the sower, later we heard an explanation of the meaning of the parable.
The parable is probably close to the words of Jesus, the explanation is
probably the words of Matthew. We will look at these two parts of the
Gospel separately. First the parable. Then Matthew's explanation of the
parable. Then we will try to apply the parable to our times and
situations.
First the Parable. Matthew takes the parable from Mark's Gospel
with very few changes. Perhaps the most significant change is that at
the end of the parable Mark's order of fruitfulness is 30, 60, 100.
Matthew reverses the order 100, 60, 30.
In the parable there is a formal balance and contrast between 3
situations of waste and failure and three situations of gain and
success. There is a certain rhythm established: seed, situation the seed
encounters, outcome. The seed remains the same throughout. The
situation the seed encounters changes: path, rocky ground, thorns.
Three lots of seed faill into poor ground and produce nothing. (Unmentioned
are other obstacles that farmers in Jesus time were facing.) There is a
progression in the growth of the seed: 1) the seed falls on the path, no
chance, devoured before it puts roots out; 2) the seed falls on rocky
ground, seems to be growing but withers under the heat of the sun; 3)
the seed falls among the thorns, grows higher, buds but when it is
almost ready. it is choked. Finally the seed falls on good ground and
yields grain. In Palestine a good yield was considered to be 10 fold,
7 ½ was average. The 100, 60, 30 harvest then is not simply bountiful
but truly extraordinary. The message to the disciples is one of
encouragement to not be faint-hearted or discouraged. In spite of all
failures, the Kingdom of God comes at last. And when it comes it comes bountifully.
After the disappointments and rejections of the previous chapters in
Matthew, this was an important message for the disciples. It is an
important message for us too.
---------------------------------------------------------------------
In Matthew's Gospel we do not have the word parable until the l3th
chapter. This is the third of Matthew's discourses: the Parable
discourse. Matthew has 7 parables in this section. He only shares the
parable of the sower and the mustard seed with Mark.
In verse 8 Matthew reverses Mark's order of fruitfulness, he starts with
100, 60, 30. In verse 10 those near to Jesus ask him: "Why do you
speak to them in parables?" In Mark they ask for an explanation of the
parable. In Mark Jesus speaks in parables, in order that the people may
not understand.
(Raymond Brown,An Introduction to the New Testament, p.133
says of Mark's explanation: "...is an offensive text if one does not understand
the biblical approach to divine foresight where what has in fact resulted is
often presented as God's purpose...Mark is really describing what he sees as the
negative result of Jesus' teaching among his own people.")
In Matthew Jesus speaks to the crowds in parables
because "seeing, they do not see" or understand his clear message.
Parables simultaneously reveal to some and conceal from others.
-----------------------------------------------------------------------_
Second, explanation of the parable. Here the emphasis is on the
different kinds of hearing and what happens after.
Dispositions of those who receive Jesus' preaching:
1) those who never accept the word of the kingdom, hear without
understanding.
Bad soil: lack of understanding, superficial hearing
Obstacle to belief: evil one
2) those who believe for a while but fall away because of persecution.
Bad soil: superficiality, initial rootless enthusiasm
Obstacle to belief: tribulation (setback) or persecution
3) those who believe but in whom the word is choked by wordly anxiety
and the seduction of riches.
Bad soil: division within oneself.
Obstacle to belief:worldly cares (anxiety) and desire for wealth
(lure of money, seduction by wealth).
4) those who hear, understand and respond to the word and produce fruit
abundantly.
Good soil: message of Jesus taken in and yields remarkable
results.
TRUE DISCIPLE: hear, understand, do (bear fruit, yield)._
WHAT KIND OF SOIL AM I?
Third, application to us. We have the promise that the kingdom
of God will prevail (good soil)over difficulties, even our failures: path, rocky,
thorns.
What kind of soil am I? do I hear but not understand, do I give up when
trials or difficulties come, do I suffer from anxiety or the attraction
of wealth and riches? Do I really believe that God is able to change me
from one kind of bad soil to good soil?
If we look at a field we notice that the greater part of the field
is the good ground, not the path, the rocky ground or the thorns. Are
we so focused on the negative in our life and the world that we can't
see the good ground? The meaning of the parables is not immediately
clear. Parables are told to engage us, to get us wrestling with what
they mean. Am I willing to do this work in my life. What kind of
hearer am I?
He spoke to them at length in parables.
INTRODUCTION: Today we arrive at the section of Matthew's Gospel
which is known as the Parable Discourse, chapter 13. Matthew structures
his gospel around five discourses: Sermon on the Mount, Discipleship,
Parables, Church, End. For the next three Sundays we will be hearing
from this chapter, the parables (the kingdom in MYSTERY). Today's
passage has three parts, the parable of the sower, an explanation of the
purpose of the parables, and an explanation of the parable of the sower.
HOMILY: As we heard the Gospel today we first heard the parable of
the sower, later we heard an explanation of the meaning of the parable.
The parable is probably close to the words of Jesus, the explanation is
probably the words of Matthew. We will look at these two parts of the
Gospel separately. First the parable. Then Matthew's explanation of the
parable. Then we will try to apply the parable to our times and
situations.
First the Parable. Matthew takes the parable from Mark's Gospel
with very few changes. Perhaps the most significant change is that at
the end of the parable Mark's order of fruitfulness is 30, 60, 100.
Matthew reverses the order 100, 60, 30.
In the parable there is a formal balance and contrast between 3
situations of waste and failure and three situations of gain and
success. There is a certain rhythm established: seed, situation the seed
encounters, outcome. The seed remains the same throughout. The
situation the seed encounters changes: path, rocky ground, thorns.
Three lots of seed faill into poor ground and produce nothing. (Unmentioned
are other obstacles that farmers in Jesus time were facing.) There is a
progression in the growth of the seed: 1) the seed falls on the path, no
chance, devoured before it puts roots out; 2) the seed falls on rocky
ground, seems to be growing but withers under the heat of the sun; 3)
the seed falls among the thorns, grows higher, buds but when it is
almost ready. it is choked. Finally the seed falls on good ground and
yields grain. In Palestine a good yield was considered to be 10 fold,
7 ½ was average. The 100, 60, 30 harvest then is not simply bountiful
but truly extraordinary. The message to the disciples is one of
encouragement to not be faint-hearted or discouraged. In spite of all
failures, the Kingdom of God comes at last. And when it comes it comes bountifully.
After the disappointments and rejections of the previous chapters in
Matthew, this was an important message for the disciples. It is an
important message for us too.
---------------------------------------------------------------------
In Matthew's Gospel we do not have the word parable until the l3th
chapter. This is the third of Matthew's discourses: the Parable
discourse. Matthew has 7 parables in this section. He only shares the
parable of the sower and the mustard seed with Mark.
In verse 8 Matthew reverses Mark's order of fruitfulness, he starts with
100, 60, 30. In verse 10 those near to Jesus ask him: "Why do you
speak to them in parables?" In Mark they ask for an explanation of the
parable. In Mark Jesus speaks in parables, in order that the people may
not understand.
(Raymond Brown,An Introduction to the New Testament, p.133
says of Mark's explanation: "...is an offensive text if one does not understand
the biblical approach to divine foresight where what has in fact resulted is
often presented as God's purpose...Mark is really describing what he sees as the
negative result of Jesus' teaching among his own people.")
In Matthew Jesus speaks to the crowds in parables
because "seeing, they do not see" or understand his clear message.
Parables simultaneously reveal to some and conceal from others.
-----------------------------------------------------------------------_
Second, explanation of the parable. Here the emphasis is on the
different kinds of hearing and what happens after.
Dispositions of those who receive Jesus' preaching:
1) those who never accept the word of the kingdom, hear without
understanding.
Bad soil: lack of understanding, superficial hearing
Obstacle to belief: evil one
2) those who believe for a while but fall away because of persecution.
Bad soil: superficiality, initial rootless enthusiasm
Obstacle to belief: tribulation (setback) or persecution
3) those who believe but in whom the word is choked by wordly anxiety
and the seduction of riches.
Bad soil: division within oneself.
Obstacle to belief:worldly cares (anxiety) and desire for wealth
(lure of money, seduction by wealth).
4) those who hear, understand and respond to the word and produce fruit
abundantly.
Good soil: message of Jesus taken in and yields remarkable
results.
TRUE DISCIPLE: hear, understand, do (bear fruit, yield)._
WHAT KIND OF SOIL AM I?
Third, application to us. We have the promise that the kingdom
of God will prevail (good soil)over difficulties, even our failures: path, rocky,
thorns.
What kind of soil am I? do I hear but not understand, do I give up when
trials or difficulties come, do I suffer from anxiety or the attraction
of wealth and riches? Do I really believe that God is able to change me
from one kind of bad soil to good soil?
If we look at a field we notice that the greater part of the field
is the good ground, not the path, the rocky ground or the thorns. Are
we so focused on the negative in our life and the world that we can't
see the good ground? The meaning of the parables is not immediately
clear. Parables are told to engage us, to get us wrestling with what
they mean. Am I willing to do this work in my life. What kind of
hearer am I?
14th A
14th A Ordinary Time
Cardinal Bernardin in his book the Gift of Peace, pp. 123-6 gives a powerful meditation on the words of Jesus in today’s Gospel.
“On August 31, 1996, the day after I announced that the cancer had spread to my liver and was inoperable, I presided at a communal anointing of the sick at Saint Barbara Church in Brookfield, Illinois. I told my fellow sick, that when we are faced with serious illness (Or any serious difficulty), we should do several things–things that have given me peace of mind personally.
The first is to put ourselves completely in the hands of the Lord. We must believe that the Lord loves us, embraces us, never abandons us (especially in our most difficult moments). This is what gives us hope in the midst of life’s suffering and chaos. It is the same Lord who invites us: “come to me all you who are weary and find life burdensome, and I will refresh you. Take my yoke upon your shoulders and learn from me, for I am gentle and humble of heart. Your souls will find rest, for my yoke is easy and my burden light” (Mt. 112:28-30).
This is a favorite passage of mine, and possibly, one of yours also. It is so comforting, so soothing. Perhaps it also sounds too good to be true. Indeed, further reflection shows that Jesus’ message is a bit more complex than it appears at first sight or hearing.
For example, is there not a tension between the “rest” that Jesus offers and the “yoke” he invites us to wear? What did Jesus mean by his “yoke:? The ancient rabbis used to refer to the Mosaic Law as a kind of yoke. But Jesus’ metaphor is different because central to his “yoke” or wisdom or law is the Lord himself. He practiced what he preached. He was gentle toward the people he served and humbly obedient to the will of his Father. He called us to love one another and laid down his own life for us. The “rest” he offers us comes from adopting and living each day his attitudes, his values, his mission, his ministry, his willingness to lay down his very life–in whatever circumstances we find ourselves.
What makes Jesus’ yoke “easy”? (Some propose that "good" is a better translation than "easy".) A good yoke is carefully shaped to reduce chafing to a minimum. Jesus promises that his yoke will be kind and generous to our shoulders, enabling us to carry our load more easily. That is what he means when he says his burden is “light. Actually, it might be quite heavy, but we will find it possible to carry out our responsibilities. Why? Because Jesus will help us. Usually a yoke joined a pair of oxen and made them a team. It is as though Jesus tells us, “walk alongside me, learn to carry the burdens by observing how I do it. If you let me help you, the heavy labor will seem lighter.
Perhaps the ultimate burden is death itself. It is often preceded by pain and suffering, sometimes extreme hardships. In my case it is primarily a question of a pervasive fatigue that seems to increase day by day, forcing me to spend much of the day and night lying down. But notice that Jesus did not promise to take away our burdens. He promised to help us carry them. And if we let go of ourselves–and our own resources–and allow the Lord to help us, we will be able to see death not as an enemy or threat but as a friend."
Cardinal Bernardin in his book the Gift of Peace, pp. 123-6 gives a powerful meditation on the words of Jesus in today’s Gospel.
“On August 31, 1996, the day after I announced that the cancer had spread to my liver and was inoperable, I presided at a communal anointing of the sick at Saint Barbara Church in Brookfield, Illinois. I told my fellow sick, that when we are faced with serious illness (Or any serious difficulty), we should do several things–things that have given me peace of mind personally.
The first is to put ourselves completely in the hands of the Lord. We must believe that the Lord loves us, embraces us, never abandons us (especially in our most difficult moments). This is what gives us hope in the midst of life’s suffering and chaos. It is the same Lord who invites us: “come to me all you who are weary and find life burdensome, and I will refresh you. Take my yoke upon your shoulders and learn from me, for I am gentle and humble of heart. Your souls will find rest, for my yoke is easy and my burden light” (Mt. 112:28-30).
This is a favorite passage of mine, and possibly, one of yours also. It is so comforting, so soothing. Perhaps it also sounds too good to be true. Indeed, further reflection shows that Jesus’ message is a bit more complex than it appears at first sight or hearing.
For example, is there not a tension between the “rest” that Jesus offers and the “yoke” he invites us to wear? What did Jesus mean by his “yoke:? The ancient rabbis used to refer to the Mosaic Law as a kind of yoke. But Jesus’ metaphor is different because central to his “yoke” or wisdom or law is the Lord himself. He practiced what he preached. He was gentle toward the people he served and humbly obedient to the will of his Father. He called us to love one another and laid down his own life for us. The “rest” he offers us comes from adopting and living each day his attitudes, his values, his mission, his ministry, his willingness to lay down his very life–in whatever circumstances we find ourselves.
What makes Jesus’ yoke “easy”? (Some propose that "good" is a better translation than "easy".) A good yoke is carefully shaped to reduce chafing to a minimum. Jesus promises that his yoke will be kind and generous to our shoulders, enabling us to carry our load more easily. That is what he means when he says his burden is “light. Actually, it might be quite heavy, but we will find it possible to carry out our responsibilities. Why? Because Jesus will help us. Usually a yoke joined a pair of oxen and made them a team. It is as though Jesus tells us, “walk alongside me, learn to carry the burdens by observing how I do it. If you let me help you, the heavy labor will seem lighter.
Perhaps the ultimate burden is death itself. It is often preceded by pain and suffering, sometimes extreme hardships. In my case it is primarily a question of a pervasive fatigue that seems to increase day by day, forcing me to spend much of the day and night lying down. But notice that Jesus did not promise to take away our burdens. He promised to help us carry them. And if we let go of ourselves–and our own resources–and allow the Lord to help us, we will be able to see death not as an enemy or threat but as a friend."
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