Isaiah 55:10 – 11
Welcome to my annotated commentary on Sunday’s readings. The purpose of my commentary is to give you the background for each reading, a little better understanding of its message and the message that all of the Sunday readings together provide us.
This Sunday, we will hear just two verses from Isaiah, chapter 55. Since it is from one of the chapters between 40 and 55, we know that it is deutero-Isaiah, a prophecy dating to the time of the Babylonian Exile (587 – 539BC). As always, it prepares us for the Gospel. And, as you read in your footnote, it is another proclamation of the efficacy of God’s word, recalling Is 40:1 – 5.
10 Yet just as from the heavens
the rain and snow come down
And do not return there
till they have watered the earth,
making it fertile and fruitful,
Giving seed to the one who sows
and bread to the one who eats,
11So shall my word be
that goes forth from my mouth;
It shall not return to me empty,
but shall do what pleases me,
achieving the end for which I sent it.
Matthew 13:1-23 (short version 13:1-9)
As we continue to hear from the Gospel of Matthew, we hear Jesus instruct his followers with a parable and then, if the long version is used, explain it to his disciples. This is part of the Q again, and we see very similar verses in Mk 4:1-12 and Lk 8:4-10. Clearly, this is an important parable and its explanation is very helpful, so let’s examine it carefully. As you will read in your footnote, the discourse in parables (13:3 – 52) is the third of five great discourses of Jesus that we find in Matthew. We all know that the first is the Sermon on the Mount (5:1 – 7:29). The second is his discourse as he commissioned his disciples (10:5 – 11:1); we heard from that in the first two Sundays as we returned to Ordinary time (12th and 13th Sundays in Ordinary Time). We hear portions of the third discourse (13:3 – 52) this Sunday and next. The last two discourses are the “church order” discourse (18:3 -35) and the eschatological discourse (24:4 – 25:46).
We hear just the first half of the this third discourse, which includes seven parables as well as the explanation of 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; we will hear all of that if the entire text is read at Mass on Sunday) and of the weeds (Mt 13:36 – 43), and ends with a concluding statement to the disciples (Mt 13:51 – 52). We will hear some more of this discourse next Sunday, giving us a better understanding of the full teaching of this discourse. Let’s focus now on what we’ll hear this Sunday.
1 On that day, Jesus went out of the house and sat down by the sea.
2 Such large crowds gathered around him that he got into a boat and sat down, and the whole crowd stood along the shore.
3 And he spoke to them at length in parables, saying: “A sower went out to sow.
Parables: throughout the gospels, we hear Jesus speak in parables so it’s important to understand what parables are – and what they are not. There is a very helpful footnote; let’s look at it. It reads: “the word “parable” (Greek parabolē) is used in the LXX to translate the Hebrew māshāl, a designation covering a wide variety of literary forms such as axioms, proverbs, similitudes, and allegories. In the New Testament the same breadth of meaning of the word is found, but there it primarily designates stories that are illustrative comparisons between Christian truths and events of everyday life. Sometimes the event has a strange element that is quite different from usual experience (e.g., in Mt 13:33, the enormous amount of dough in the parable of the yeast); this is meant to sharpen the curiosity of the hearer. If each detail of such a story is given a figurative meaning, the story is an allegory. Those who maintain a sharp distinction between parable and allegory insist that a parable has only one point of comparison, and that while parables were characteristic of Jesus’ teaching, to see allegorical details in them is to introduce meanings that go beyond their original intention and even falsify it. However, to exclude any allegorical elements from a parable is an excessively rigid mode of interpretation, now abandoned by many scholars.”
So, you see, it’s not easy to understand the real purpose of a parable; even scripture scholars struggle with this. It makes it understandable why his disciples ask Jesus why he teaches in parables and why we read explanations of important parable, as we will hear this Sunday and next. We’re familiar enough with them, so we think we know what they mean. But, I suggest that we do well to reflect a little more on this. Why did Jesus speak in parables? In part, it surely put everyone in his audience on equal footing. The learned had no better access to his riddles than did the simple. In fact, in this Sunday’s parable, simple farmworkers had the head start. The disciples were among the curious and confused and they discovered a special advantage. When they didn’t know what it meant, they could ask the story-teller himself. To them – and, you’ll notice, it’s to them alone – Jesus gave an explanation of each aspect of this story. But, because it is a parable, there will be more than even his explanation tells us on first hearing.
Apparently then, when Jesus said, “Whoever has ears to hear, ought to hear,” he was not saying that they just had to comprehend what he said. The real requirement was that they must want to understand more than they did at first. We’ve all experienced that those who think they have a firm grasp on something will usually be the least likely to enter into genuine dialogue. We can hand it to the disciples in this instance for being humble and caring enough to ask.
Now, let’s read the parable with the same humility and desire to learn:
4 [A sower went out to sow]. And as he sowed, some seed fell on the path, and birds came and ate it up.
5 Some fell on rocky ground, where it had little soil. It sprang up at once because the soil was not deep,
6 and when the sun rose it was scorched, and it withered for lack of roots.
7 Some seed fell among thorns, and the thorns grew up and choked it.
8 But some seed fell on rich soil, and produced fruit, a hundred or sixty or thirtyfold.
9 Whoever has ears ought to hear.”
A footnote provides an interesting detail about farming in ancient Palestine, noting that sowing often preceded plowing. This results in much of the seed being scattered on ground that is unsuitable. Yet, while much is wasted, the seed that falls on good ground bears fruit in extraordinarily large measure. The point of the parable is that, in spite of some failure because of opposition and indifference, the message of Jesus about the coming of the kingdom will have enormous success as it is widely spread.
Next, we hear Jesus provide a reason for teaching in parables in response to his disciples’ question. You will hear this only if the entire gospel passage is read; each celebrant has the option end at verse 9 or continue.
10 The disciples approached him and said, “Why do you speak to them in parables?”
11 He said to them in reply, “Because knowledge of the mysteries of the kingdom of heaven has been granted to you, but to them it has not been granted.
Because knowledge of the mysteries… kingdom of heaven: There is an important footnote here: “Since a parable is figurative speech that demands reflection for understanding, only those who are prepared to explore its meaning can come to know it. To understand is a gift of God, granted to the disciples but not to the crowds. In Semitic fashion, both the disciples’ understanding and the crowd’s obtuseness are attributed to God. The question of human responsibility for the obtuseness is not dealt with, although it is asserted in Mt 13:13. The mysteries: as in Lk 8:10; Mk 4:11 has “the mystery.” The word is used in Dn 2:18, 19, 27 and in the Qumran literature (1QpHab 7:8; 1QS 3:23; 1QM 3:9) to designate a divine plan or decree affecting the course of history that can be known only when revealed. Knowledge of the mysteries of the kingdom of heaven means recognition that the kingdom has become present in the ministry of Jesus.”
12 To anyone who has, more will be given and he will grow rich; from anyone who has not, even what he has will be taken away.
To anyone who has, more will be given…grow rich: this phrase is found also in the parable of the talents (25:29) and in Mk 4:25 and Lk 8:18, 19:26, so it has special importance in Jesus’ teaching. As you see in the footnote this is a popular axiom, found in several extra-biblical writings. But, “In the New Testament use of this axiom of practical “wisdom”, the reference transcends the original level. God gives further understanding to one who accepts the revealed mystery; from the one who does not, he will take it away (note the “theological passive,” more will be given, what he has will be taken away). The richness or wealth that will be given to those humbly accept revealed mysteries is not earthly but eternal, heavenly.
13 This is why I speak to them in parables, because ‘they look but do not see and hear but do not listen or understand.’
Because ‘they look…or understand’: Matthew softens his Marcan source, which states that Jesus speaks in parables so that the crowds may not understand – let’s turn to Mk 4:12 – and makes such speaking a punishment given because they have not accepted his previous clear teaching. However, his citation of Is 6:9-10 below supports the harsher Marcan message.
14 Isaiah’s prophecy is fulfilled in them, which says:
‘You shall indeed hear but not understand,
you shall indeed look but never see.
15 Gross is the heart of this people,
they will hardly hear with their ears, they have closed their eyes,
lest they see with their eyes
and hear with their ears
and understand with their heart and be converted,
and I heal them.’
16 “But blessed are your eyes, because they see, and your ears, because they hear.
17 Amen, I say to you, many prophets and righteous people longed to see what you see but did not see it, and to hear what you hear but did not hear it.
blessed are your eyes…did not hear it: as you read in your footnote, “unlike the unbelieving crowds, the disciples have seen that which the prophets and the righteous of the Old Testament longed to see without having their longing fulfilled.”
Next, we hear the explanation of the parable. We’re all familiar with its meaning but before reading it, let’s review the helpful footnote: “In this explanation of the parable the emphasis is on the various types of soil on which the seed falls, i.e., on the dispositions with which the preaching of Jesus is received. The second and third types particularly are explained in such a way as to support the view held by many scholars that the explanation derives not from Jesus but from early Christian reflection upon apostasy from the faith that was the consequence of persecution and worldliness, respectively. Others, however, hold that the explanation may come basically from Jesus even though it was developed in the light of later Christian experience. The four types of persons envisaged are (1) those who never accept the word of the kingdom (Mt 13:19); (2) those who believe for a while but fall away because of persecution (Mt 13:20–21); (3) those who believe, but in whom the word is choked by worldly anxiety and the seduction of riches (Mt 13:22); (4) those who respond to the word and produce fruit abundantly (Mt 13:23).
18 “Hear then the parable of the sower.
19 The seed sown on the path is the one who hears the word of the kingdom without understanding it, and the evil one comes and steals away what was sown in his heart.
20 The seed sown on rocky ground is the one who hears the word and receives it at once with joy.
21 But he has no root and lasts only for a time. When some tribulation or persecution comes because of the word, he immediately falls away.
22 The seed sown among thorns is the one who hears the word, but then worldly anxiety and the lure of riches choke the word and it bears no fruit.
23 But the seed sown on rich soil is the one who hears the word and understands it, who indeed bears fruit and yields a hundred or sixty or thirtyfold.”
In this Sunday’ first reading, we are assured that God’s word is effective; in the Gospel, we are challenged to examine how well we receive it and what we do with it. Do we turn to it when we face difficulties in our lives or do we get angry with God – or abandon our belief in his saving grace working in every moment of our lives? Do we allow our preoccupation with this world and all it has to offer to take all of our time and energy, thus bearing no fruit in the Kingdom of God? Or, do we open our minds and hearts fully to the word of God and allow it to enrich our daily lives and mold our hearts and minds? Then, and only then, do we yield a rich harvest.
Jesus explained the parable to them, summarizing the fate of his teaching about the kingdom of heaven by describing four ways people responded to his message. Some folks simply don’t understand, and the evil one robs them of the little they might have grasped if they had bothered to ask. Others are originally delighted with a Gospel of prosperity, the miracles, and great dinners that everyone loves, but take away the carte blanche and they can’t find it in themselves to pay the price. Then, there are those who from the beginning have been in it for the prestige; before long the desire to get ahead or to guarantee their fortune chokes the little life there was in their fledgling faith. Finally, Jesus says there are those who hear and understand and bear fruit to such a degree that even the very least of them enjoys a miracle harvest.
At first glance, it really isn’t such a good record. Jesus didn’t talk about quantities, but his story indicates that he had something like a 25% success rate. That’s pitifully far below a failing grade. But, today’s Scriptures put two caveats on that lack of success. One comes from Isaiah’s reflection on the word and the other from the very nature of seed and harvest.
Isaiah proclaims that the word of God is as effective as the rain or snow; it always produces results. That certainly cannot mean that the word of God always brings conversion, otherwise, our world would not be as it is. Isaiah is talking about God’s word as a word of dialogue. He’s saying that the God of Judeo-Christianity desires and initiates relationship with creation. Our God speaks to us in our own tongue inviting us into communion.
Once heaven reaches out to earth, the horizon has changed and earth can never be the same. The coming of the word of God invites humanity into the possibility of relationship with God, something that no person can achieve on her or his own. Whether or not we accept the offer, the possibility will forever be there. Like an open window cut in what used to be a solid wall, we need not go through it, but everything is different because we could. That is Isaiah’s message: Once the word of God has come, nothing is the same.
Then, although Jesus explained the details of the parable, it remains a parable, a teaching with more to it than meets the eye. A parable never fits in one simple lesson plan. What he left unsaid had to do with the future of the miraculous harvest. We can assume from the type of sowing, that the seed was grain — fruit would entail a different process. What happens when grain is harvested? It becomes, as Isaiah said, seed for the sower and bread for the hungry. The success of Jesus’ sowing, even with only a small portion coming to fruition, is astounding and ongoing. Every disciple who has ears to hear must realize that there is a vocation involved in fruitful hearing. Those in whom the word has taken root are called to be seeds for the next sowing and grain to feed the hungry.
Jesus’ parable about sower, seeds and soil invites us to think more about what happens to us when we hear the word of God. Isaiah tells us that the word comes as an invitation to allow God to permeate our life as water saturates soil. Jesus promises that if we allow the seed of the word to grow in us the results will be incalculable. The parable tells us to keep listening and asking because there will always be more.
Romans 8:18 – 23
We hear some more of Paul’s letter to the community in Rome this Sunday. The section we will hear picks up just a little past where we left off last week. And, once again, it provides us more food for thought as we reflect on this Sunday’s other readings.
18 I consider that the sufferings of this present time are as nothing compared with the glory to be revealed for us.
19 For creation awaits with eager expectation the revelation of the children of God;
20 for creation was made subject to futility, not of its own accord but because of the one who subjected it, in hope
21 that creation itself would be set free from slavery to corruption and share in the glorious freedom of the children of God.
22 We know that all creation is groaning in labor pains even until now;
23 and not only that, but we ourselves, who have the firstfruits of the Spirit, we also groan within ourselves as we wait for adoption, the redemption of our bodies.
Yes, there is a cost to discipleship but the harvest is abundant – eternal redemption!