Saturday of the Third Week in Ordinary Time

“David”
by Pedro Berruguete, c. 1500

(Optional Memorial of the Blessed Virgin Mary)

On Saturdays in Ordinary Time when there is no obligatory memorial, an optional memorial of the Blessed Virgin Mary is allowed[1]. Mass texts may be taken from the Common of the Blessed Virgin Mary, from a Votive Mass, or from the special collection of Masses for the Blessed Virgin Mary.

Readings for Saturday of the Third Week in Ordinary Time [2][3]

Readings from the Jerusalem Bible

Readings and Commentary:[4]

Reading 1: 2 Samuel 12:1-7a, 10-17

The LORD sent Nathan to David, and when he came to him,

Nathan said: “Judge this case for me!

In a certain town there were two men, one rich, the other poor.

The rich man had flocks and herds in great numbers.

But the poor man had nothing at all

except one little ewe lamb that he had bought.

He nourished her, and she grew up with him and his children.

She shared the little food he had

and drank from his cup and slept in his bosom.

She was like a daughter to him.

Now, the rich man received a visitor,

but he would not take from his own flocks and herds

to prepare a meal for the wayfarer who had come to him.

Instead he took the poor man’s ewe lamb

and made a meal of it for his visitor.”

David grew very angry with that man and said to him:

“As the LORD lives, the man who has done this merits death!

He shall restore the ewe lamb fourfold

because he has done this and has had no pity.”

Then Nathan said to David:  “You are the man!

Thus says the LORD God of Israel:

‘The sword shall never depart from your house,

because you have despised me

and have taken the wife of Uriah to be your wife.’

Thus says the LORD:

‘I will bring evil upon you out of your own house.

I will take your wives while you live to see it,

and will give them to your neighbor.

He shall lie with your wives in broad daylight.

You have done this deed in secret,

but I will bring it about in the presence of all Israel,

and with the sun looking down.’”

Then David said to Nathan, “I have sinned against the LORD.”

Nathan answered David: “The LORD on his part has forgiven your sin:

you shall not die.

But since you have utterly spurned the LORD by this deed,

the child born to you must surely die.”

Then Nathan returned to his house.

The LORD struck the child that the wife of Uriah had borne to David,

and it became desperately ill.

David besought God for the child.

He kept a fast, retiring for the night

to lie on the ground clothed in sackcloth.

The elders of his house stood beside him

urging him to rise from the ground; but he would not,

nor would he take food with them.

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Commentary on 2 Sm 12:1-7a, 10-17

Following King David’s sins of adultery and murder, the Prophet Nathan is sent to him.  Nathan uses a hypothetical story of injustice to provoke David to pronounce sentence upon the wealthy land owner that had stolen and killed the lamb from the poor man.  Nathan’s use of the tenderness and affection the poor man had for the lamb that was slain can be seen as analogous to the Lamb of God who likewise was taken and slain, however, in this case, for David it would be to show the love God had for Uriah and the sacred nature of the relationship between Uriah and Bathsheba.  David, who is a just king, pronounces a harsh sentence immediately only to learn that the story was an analogy of his own behavior.

Because David is instantly contrite, God does not take his life.  Rather the punishment meted out first was David’s public humiliation for the acts he committed (“You have done this deed in secret,

but I will bring it about in the presence of all Israel,  and with the sun looking down.’”).  In addition to the destruction of his house and reputation, the child of David and Bathsheba will also be stricken to demonstrate the injustice of the union between them.

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Responsorial Psalm: Psalm 51:12-13, 14-15, 16-17

R. (12a) Create a clean heart in me, O God.

A clean heart create for me, O God,

and a steadfast spirit renew within me.

Cast me not out from your presence,

and your Holy Spirit take not from me.

R. Create a clean heart in me, O God.

Give me back the joy of your salvation,

and a willing spirit sustain in me.

I will teach transgressors your ways,

and sinners shall return to you.

R. Create a clean heart in me, O God.

Free me from blood guilt, O God, my saving God;

then my tongue shall revel in your justice.

O Lord, open my lips,

and my mouth shall proclaim your praise.

R. Create a clean heart in me, O God.

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Commentary on Ps 51:12-13, 14-15, 16-17

This personal lament is the alternate to Isaiah’s hymn. Psalm 51 is the fourth and most famous of the penitential psalms. The psalmist sings in these verses that only God can reverse the awful effects of sin. Through this action, taken by the Holy Spirit, God’s salvation is made manifest in the repentant and contrite heart. We are also reminded of Baptism and the purifying effect of that bath.

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Gospel: Mark 4:35-41

On that day, as evening drew on, Jesus said to his disciples:

“Let us cross to the other side.”

Leaving the crowd, they took Jesus with them in the boat just as he was.

And other boats were with him.

A violent squall came up and waves were breaking over the boat,

so that it was already filling up.

Jesus was in the stern, asleep on a cushion.

They woke him and said to him,

“Teacher, do you not care that we are perishing?”

He woke up,

rebuked the wind,

and said to the sea, “Quiet!  Be still!”

The wind ceased and there was great calm.

Then he asked them, “Why are you terrified?

Do you not yet have faith?”

They were filled with great awe and said to one another,

“Who then is this whom even wind and sea obey?”

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Commentary on Mk 4:35-41

In this passage, Jesus embarks in what is probably a fishing boat with his disciples. A storm comes up and the disciples are afraid.  Jesus with a word; “Quiet! Be still!" silences the storm and waters; demonstrating the authority of the Messiah over the elements of the created world. The implication of his next statement is that if the disciples had a mature faith, they could have done the same. The disciples are awed by his power and do not yet have faith to understand its source.

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Reflection:

The effects of un-reconciled sin impact David in the first reading.  Following the actions that led directly to the death of Uriah (the lawful husband of the woman David coveted – Bathsheba), God sends Nathan the Prophet to accuse David of the crime against God’s commandments and to inform David of his temporal punishment.  While David is contrite, the effects of the sin he has committed impact everyone associated with it, including the child of that union forged with the blood of Uriah.

We of the modern age see the punishment of the innocent child of David and Bathsheba as an instance where the Old Testament authors misunderstood events.  They presumed that the illness visited upon the child was the result of a Just and Vengeful God punishing the couple, most directly David, the father.  They could not understand a God of mercy who would not answer sin with sin.  Rather the sin that was witnessed by those who composed this account in the Second Book of Samuel needed punishment and they saw the illness of the child as appropriate given the magnitude of the sin.  It is the same view of God we see Jesus encountering during his healing ministry in Galilee, those where were blind, lame, or otherwise physically afflicted (lepers) were seen as being punished by God for unknown sins.

The reality of un-reconciled sin is actually much worse.  Where there is no contrition for sins committed, guilt becomes like a cancer that festers.  Indeed, intense guilt will manifest itself outwardly and even physically.  It can cause a person to sink into deep depression, neglecting work, family, and self.  Guilt may cause other defensive responses and the personality of one so afflicted may become amoral, suppressing any understanding of sinful acts and embracing sin and completely rejecting the one who has the power to take all of that pain away.

When David had relations with Bathsheba, when he had Uriah sent to a place where he would surely be killed, when he took the dead man’s wife, God was not stepping away from David – David was stepping away from God.  Likewise when we sin, who has moved?  Fortunately for us, in spite of the outward signs of sin, we have an all-powerful Savior who came into the world so that we could understand a loving and merciful God who would not punish a child for the sins of its parents.

Today we are given one more example of why Christ had to come into the world.  He came with power over all things to become the sacrifice that makes us whole.  It was Christ who became the bridge to heaven over which we must travel if we are to find our heavenly home.  Today we pray that we find the strength to offer our sins to Christ and thereby mitigate the effects of sin in our lives.

Pax

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[1] General Norms for the Liturgical Year and the Calendar no. 15

[2] ALTRE

[3] The picture is “David” by Pedro Berruguete, c. 1500

[4] The readings are taken from the New American Bible with the exception of the Psalm and its response which were developed by the International Committee for English in Liturgy (ICEL). This re-publication is not authorized by USCCB and is for private use only.

Memorial of Saint John Bosco, Priest

“St. John Bosco”
Artist and Date were not sited 

Alternate Proper for the Memorial of St. John Bosco

Readings for Friday of the Third Week in Ordinary Time [1][2]

Readings from the Jerusalem Bible

Readings and Commentary:[3]

Reading 1: 2 Samuel 11:1-4a, 5-10a, 13-17

At the turn of the year, when kings go out on campaign,

David sent out Joab along with his officers

and the army of Israel,

and they ravaged the Ammonites and besieged Rabbah.

David, however, remained in Jerusalem.

One evening David rose from his siesta

and strolled about on the roof of the palace.

From the roof he saw a woman bathing, who was very beautiful.

David had inquiries made about the woman and was told,

“She is Bathsheba, daughter of Eliam,

and wife of Joab’s armor bearer Uriah the Hittite.”

Then David sent messengers and took her.

When she came to him, he had relations with her.

She then returned to her house.

But the woman had conceived,

and sent the information to David, “I am with child.”

David therefore sent a message to Joab,

“Send me Uriah the Hittite.”

So Joab sent Uriah to David.

When he came, David questioned him about Joab, the soldiers,

and how the war was going, and Uriah answered that all was well.

David then said to Uriah, “Go down to your house and bathe your feet.” 

Uriah left the palace,

and a portion was sent out after him from the king’s table.

But Uriah slept at the entrance of the royal palace

with the other officers of his lord, and did not go down

to his own house.

David was told that Uriah had not gone home.

On the day following, David summoned him,

and he ate and drank with David, who made him drunk.

But in the evening Uriah went out to sleep on his bed

among his lord’s servants, and did not go down to his home.

The next morning David wrote a letter to Joab

which he sent by Uriah.

In it he directed:

“Place Uriah up front, where the fighting is fierce.

Then pull back and leave him to be struck down dead.”

So while Joab was besieging the city, he assigned Uriah

to a place where he knew the defenders were strong.

When the men of the city made a sortie against Joab,

some officers of David’s army fell,

and among them Uriah the Hittite died.

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Commentary on 2 Sm 11:1-4a, 5-10a, 13-17

In this passage from the Second Book of Samuel King David falls prey to his human desires and human weakness as he abuses the power of his high station to commit an act of adultery.  He then compounds his sin by contributing directly to the death of Uriah the Hittite, Bathsheba’s husband. God’s laws have been violated and David will be punished for this injustice.

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Responsorial Psalm: Psalm 51:3-4, 5-6a, 6bcd-7, 10-11

R. (see 3a) Be merciful, O Lord, for we have sinned.

Have mercy on me, O God, in your goodness;

in the greatness of your compassion wipe out my offense.

Thoroughly wash me from my guilt

and of my sin cleanse me.

R. Be merciful, O Lord, for we have sinned.

For I acknowledge my offense,

and my sin is before me always:

“Against you only have I sinned,

and done what is evil in your sight.”

R. Be merciful, O Lord, for we have sinned.

I have done such evil in your sight

that you are just in your sentence,

blameless when you condemn.

True, I was born guilty,

a sinner, even as my mother conceived me.

R. Be merciful, O Lord, for we have sinned.

Let me hear the sounds of joy and gladness;

the bones you have crushed shall rejoice.

Turn away your face from my sins,

and blot out all my guilt.

R. Be merciful, O Lord, for we have sinned.

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Commentary on Ps 51:3-4, 5-6a, 6bcd-7, 10-11

Psalm 51 is a communal lament, perhaps the most penitential of the psalms. These strophes constitute a song of contrition as the sins of the signer are acknowledged.  We note the results of un-atoned or un-reconciled sin is the anguish of guilt which the singer begs to be lifted.

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Gospel: Mark 4:26-34

Jesus said to the crowds:

“This is how it is with the Kingdom of God;

it is as if a man were to scatter seed on the land

and would sleep and rise night and day

and the seed would sprout and grow,

he knows not how.

Of its own accord the land yields fruit,

first the blade, then the ear, then the full grain in the ear.

And when the grain is ripe, he wields the sickle at once,

for the harvest has come.”

He said,

“To what shall we compare the Kingdom of God,

or what parable can we use for it?

It is like a mustard seed that, when it is sown in the ground,

is the smallest of all the seeds on the earth.

But once it is sown, it springs up and becomes the largest of plants

and puts forth large branches,

so that the birds of the sky can dwell in its shade.”

With many such parables

he spoke the word to them as they were able to understand it.

Without parables he did not speak to them,

but to his own disciples he explained everything in private.

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Commentary on Mk 4:26-34

We are given two parables from the Gospel of St. Mark. The first is unique to Mark’s Gospel and follows the parable of the Sower. The mystery of the seed is analogous to Jesus’ own ministry which starts as a seed but grows to encompass the world. The parable takes that image to its completion the reference to grain being the completion of the evangelical mission followed by the harvest of the Parousia. 

The second parable, the parable of the Mustard Seed, echo’s the vision of the Kingdom of God described in Ezekiel 17:23; 31:6 with the image of the Kingdom of God providing a resting place for all as the giant cedars of Lebanon do for the birds.

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Reflection:

There are two related concepts presented in sacred scripture today.  First we have the story from the Second Book of Samuel about King David’s fall into sin with Bathsheba.  His example, while serving as a warning, also has some comfort for us.  It demonstrates clearly that even the mightiest anointed one of God might be tempted to sin and fall from grace.  There is a saying that is supported by this event that had its origins (at least in English) back in the 1700’s that most of us are also familiar with; that is “Power corrupts; absolute power corrupts absolutely”.  David fell into the sin of adultery because it was within his power to take whatever he desired and he was not strong enough to resist the call of the flesh.  Further demonstrating human weakness and the corrupting influence of power, David kills Bathsheba’s husband indirectly by placing him in harm’s way. He essentially orders the death of Uriah.

The story of David and Bathsheba is compellingly human and serves as a warning to all persons who assume positions in which they have power over others be that in politics, business, the military, or even the Church.  The temptation to abuse power and misuse trust is one of the greatest evils of our human condition.  The dangers of greed, lust, and pride should be identified with giant letters whenever a person is promoted to a position of power or authority. The greater the power the more temptation to these sins will be present.

We go so far as to suggest that in addition to swearing allegiance to the US Constitution  (or any other country’s form of government) any person who accepts the public trust must be publicly warned of the danger of this kind of corruption.  People who lack principles routinely fall into scandal as a consequence.  Some so identified are contrite others demonstrate by their behavior that contrition is not part of their character. 

On the heels of this story of power greed and corruption comes the Gospel which reminds us that what we risk losing when we fall into the trap of sin is nothing less than the Kingdom of God and eternal life.  What we also recognize from the Gospel is that the more gifted the person is the higher the bar is set, the greater the Lord’s expectations (e.g. the parable of the talents).  As members of one of the most affluent society on earth, this should be a grave warning for us indeed.  We are called to a higher standard of behavior, a greater love of neighbor and God, a more charitable life-style.

The Lord calls us not to be comfortable with our wealth and power but to see it as both a responsibility and as a risk.  Instead of seeing those with great wealth through the eyes of envy we should look at them with pity, for their accountability will be great and the risk they face is immense.  Today we pray for those of great wealth or power, may they be stronger than King David and listen to the Holy Spirit as their guide.

Pax

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[1] ALTRE

[2] The picture used today is “St. John Bosco” Artist and Date were not sited 

[3] The readings are taken from the New American Bible with the exception of the Psalm and its response which were developed by the International Committee for English in Liturgy (ICEL). This re-publication is not authorized by USCCB and is for private use only.

Thursday of the Third Week in Ordinary Time

“Light of the World”
by William Holman Hunt,
1851

Readings for Thursday of the Third Week in Ordinary Time [1][2]

Readings from the Jerusalem Bible

Readings and Commentary:[3]

Reading 1: 2 Sm 7:18-19, 24-29

After Nathan had spoken to King David,

the king went in and sat before the LORD and said,

“Who am I, Lord GOD, and who are the members of my house,

that you have brought me to this point?

Yet even this you see as too little, Lord GOD;

you have also spoken of the house of your servant

for a long time to come:

this too you have shown to man, Lord GOD!

“You have established for yourself your people Israel as yours forever,

and you, LORD, have become their God.

And now, LORD God, confirm for all time the prophecy you have made

concerning your servant and his house,

and do as you have promised.

Your name will be forever great, when men say,

‘The LORD of hosts is God of Israel,’

and the house of your servant David stands firm before you.

It is you, LORD of hosts, God of Israel,

who said in a revelation to your servant,

‘I will build a house for you.’

Therefore your servant now finds the courage to make this prayer to you.

And now, Lord GOD, you are God and your words are truth;

you have made this generous promise to your servant.

Do, then, bless the house of your servant

that it may be before you forever;

for you, Lord GOD, have promised,

and by your blessing the house of your servant

shall be blessed forever.”

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Commentary on 2 Samuel 7:18-19, 24-29

Nathan’s oracle has been communicated to David, that the Lord has established the Davidic dynasty.  In this passage from 2 Samuel, David now goes to the tent where the Ark of the Covenant is kept (“King David went in and sat before the Lord”) and prays that all God has promised will be fulfilled.  The prayer is in the form of a response to a covenant proposed; if you do this… I will do that….

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Responsorial Psalm: Psalm 132:1-2, 3-5, 11, 12, 13-14

R. (Lk 1:32b) The Lord God will give him the throne of David, his father.

LORD, remember David

and all his anxious care;

How he swore an oath to the LORD,

vowed to the Mighty One of Jacob.

R. The Lord God will give him the throne of David, his father.

“I will not enter the house where I live,

nor lie on the couch where I sleep;

I will give my eyes no sleep,

my eyelids no rest,

Till I find a home for the LORD,

a dwelling for the Mighty One of Jacob.”

R. The Lord God will give him the throne of David, his father.

The LORD swore an oath to David

a firm promise from which he will not withdraw:

“Your own offspring

I will set upon your throne.”

R. The Lord God will give him the throne of David, his father.

“If your sons keep my covenant,

and the decrees which I shall teach them,

Their sons, too, forever

shall sit upon your throne.”

R. The Lord God will give him the throne of David, his father.

For the LORD has chosen Zion,

he prefers her for his dwelling:

“Zion is my resting place forever;

in her I will dwell, for I prefer her.”

R. The Lord God will give him the throne of David, his father.

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Commentary on Ps 132:1-2, 3-5, 11, 12, 13-14

Psalm 132 is a song of thanksgiving song by the community as they remember the establishment of God’s salvation expressed in the Davidic dynasty.  The promise of God is fulfilled in Jesus, the Messiah, who comes from the house of David to rule forever.

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Gospel: Mark 4:21-25

Jesus said to his disciples,

“Is a lamp brought in to be placed under a bushel basket

or under a bed,

and not to be placed on a lampstand?

For there is nothing hidden except to be made visible;

nothing is secret except to come to light.

Anyone who has ears to hear ought to hear.”

He also told them, “Take care what you hear.

The measure with which you measure will be measured out to you,

and still more will be given to you.

To the one who has, more will be given;

from the one who has not, even what he has will be taken away.”

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Commentary on Mk 4:21-25

Jesus continues his private talk with his disciples, explaining the parables he had used when speaking to the crowds from the boat.  The description of the lamp placed high so that all can benefit from the light continues the description of the seed that fell on fertile ground in the parable of the “Sower.” It therefore takes the character of a description of the duties of those who hear the word and have it take root in them.

The second part of the reading that speaks of “The measure” again refers to his disciples who are given the gift of the word.  In them the word will grow.  Yet the final verse tells us he understands that one of their number will fall “…from the one who has not, even what he has will be taken away."

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Reflection:

We picture the scene once more. Jesus is sitting on the shore with his disciples after having spent much of the day teaching from a boat so the people could hear. His disciples are gathered around him, listening intently as the Lord explains the parts of his parables that were difficult for them to understand. He had used the parable of the “Sower” and had just finished his explanation that the seed that fell on fertile ground represented those who heard his word and had it take root in them. We pray we are among that number, don’t we.

He continues his explanation now, telling his disciples that what they are giving is not private or secret knowledge. He has not given it to them so they alone can find peace and happiness in their own salvation. No, he asks them the rhetorical question; "Is a lamp brought in to be placed under a bushel basket or under a bed, and not to be placed on a lampstand?” Their duty is to take their understanding into the world – to give it away. There is a resonance in this action. The more they give away their knowledge of the Kingdom of God, the love the father has for us, the greater that knowledge and understanding grows in them. He tells them to listen closely “Take care what you hear.” Each word from the Lord’s lips is precious, it carries life and hope.

Give it away, he tells them, like light from the lamp, let it illuminate all dark places. And the wonder of it, the light will be reflected back and grow and become brighter until it lights up the whole world. And even as he tells them how they will be filled up, perhaps his eyes rest ever so briefly on Judas Iscariot, the Zealot, and he is reminded that not all who hear will understand and even the little wisdom that is imparted will be taken away.

For us, we who have heard the word of love poured out from the Father through his Son, the injunction of Jesus comes to us clearly. We, like his disciples, have been given the gift of faith. Our faith is not a private thing. It is not a secret to be kept or a gift to be hidden. It is for the world, this Word we are given. Today we are reminded once more that we must live that word and speak that word so that all who hear us are bathed in the light of it. This is our great mission and we are also reminded that as we give away what we have, it will come back to us magnified and fill us up as well.

Pax

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[1] ALTRE

[2] The picture is “Light of the World” by William Holman Hunt, 1851

[3] The readings are taken from the New American Bible with the exception of the Psalm and its response which were developed by the International Committee for English in Liturgy (ICEL).  This re-publication is not authorized by USCCB and is for private use only.

Wednesday of the Third Week in Ordinary Time

“The Word of God Came to Nathan”
by Charles Joseph Staniland, 1838-1916

Readings for Wednesday of the Third Week in Ordinary Time [1][2]

Readings from the Jerusalem Bible

Readings and Commentary:[3]

Reading 1: 2 Samuel 7:4-17

That night the LORD spoke to Nathan and said:

“Go, tell my servant David, ‘Thus says the LORD:

Should you build me a house to dwell in?

I have not dwelt in a house

from the day on which I led the children of Israel

out of Egypt to the present,

but I have been going about in a tent under cloth.

In all my wanderings everywhere among the children of Israel,

did I ever utter a word to any one of the judges

whom I charged to tend my people Israel, to ask:

Why have you not built me a house of cedar?’

“Now then, speak thus to my servant David,

‘The LORD of hosts has this to say:

It was I who took you from the pasture

and from the care of the flock

to be commander of my people Israel.

I have been with you wherever you went,

and I have destroyed all your enemies before you.

And I will make you famous like the great ones of the earth.

I will fix a place for my people Israel;

I will plant them so that they may dwell in their place

without further disturbance.

Neither shall the wicked continue to afflict them as they did of old,

since the time I first appointed judges over my people Israel.

I will give you rest from all your enemies.

The LORD also reveals to you that he will establish a house for you.

And when your time comes and you rest with your ancestors,

I will raise up your heir after you, sprung from your loins,

and I will make his Kingdom firm.

It is he who shall build a house for my name.

And I will make his royal throne firm forever.

I will be a father to him,

and he shall be a son to me.

And if he does wrong,

I will correct him with the rod of men

and with human chastisements;

but I will not withdraw my favor from him

as I withdrew it from your predecessor Saul,

whom I removed from my presence.

Your house and your kingdom shall endure forever before me;

your throne shall stand firm forever.’”

Nathan reported all these words and this entire vision to David.

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Commentary on 2 Sm 7:4-17

Following King David’s final battles when all was at peace, David consulted Nathan, “the prophet”.  It is clear that the King wishes to build a permanent structure to house the Ark of the Covenant.  Nathan’s first answer is; do what you wish, but our reading today tells the story of his vision that evening. 

In addition to providing reassurance to David this vision is given again in poetic form in Psalm 89 cited below.  It is the basis for the Jewish expectation of the Messiah, a son of David.  The prophecy was fulfilled in a transcendent way by Jesus.

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Responsorial Psalm: Psalm 89:4-5, 27-28, 29-30

R. (29a) For ever I will maintain my love for my servant.

“I have made a covenant with my chosen one;

I have sworn to David my servant:

I will make your dynasty stand forever

and establish your throne through all ages.”

R. For ever I will maintain my love for my servant.

“He shall cry to me, ‘You are my father,

my God, the Rock that brings me victory!’

I myself make him firstborn,

Most High over the kings of the earth.”

R. For ever I will maintain my love for my servant.

“Forever I will maintain my love for him;

my covenant with him stands firm.

I will establish his dynasty forever,

his throne as the days of the heavens.”

R. For ever I will maintain my love for my servant.

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Commentary on Ps 89:4-5, 27-28, 29-30

Psalm 89 is a communal lament sung after the defeat of the Davidic King.  Because it calls into question God’s promise made in the strophes cited here where in God promised David’s throne to stand forever, the community asks God to remember his promise.

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Gospel: Mark 4:1-20

On another occasion, Jesus began to teach by the sea.

A very large crowd gathered around him

so that he got into a boat on the sea and sat down.

And the whole crowd was beside the sea on land.

And he taught them at length in parables,

and in the course of his instruction he said to them,

“Hear this! A sower went out to sow.

And as he sowed, some seed fell on the path,

and the birds came and ate it up.

Other seed fell on rocky ground where it had little soil.

It sprang up at once because the soil was not deep.

And when the sun rose, it was scorched and it withered for lack of roots. 

Some seed fell among thorns, and the thorns grew up and choked it

and it produced no grain.

And some seed fell on rich soil and produced fruit.

It came up and grew and yielded thirty, sixty, and a hundredfold.”

He added, “Whoever has ears to hear ought to hear.”

And when he was alone,

those present along with the Twelve

questioned him about the parables.

He answered them,

“The mystery of the Kingdom of God has been granted to you.

But to those outside everything comes in parables, so that

they may look and see but not perceive,

and hear and listen but not understand,

in order that they may not be converted and be forgiven.”

Jesus said to them, “Do you not understand this parable?

Then how will you understand any of the parables?

The sower sows the word.

These are the ones on the path where the word is sown.

As soon as they hear, Satan comes at once

and takes away the word sown in them.

And these are the ones sown on rocky ground who,

when they hear the word, receive it at once with joy.

But they have no roots; they last only for a time.

Then when tribulation or persecution comes because of the word,

they quickly fall away.

Those sown among thorns are another sort.

They are the people who hear the word,

but worldly anxiety, the lure of riches,

and the craving for other things intrude and choke the word,

and it bears no fruit.

But those sown on rich soil are the ones who hear the word and accept it

and bear fruit thirty and sixty and a hundredfold.”

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Commentary on Mark 4:1-20

St. Mark’s Gospel begins a section of teachings on the Kingdom of God through parables.  We note that Jesus is teaching from a boat which would provide a natural amphitheater with the ground sloping to the shore.  Here the Lord presents the parable of the “Sower”.  As in St. Matthew’s Gospel he follows the unvarnished parable with a deeper explanation to the Disciples.

In the Parable of the Sower from Mark’s Gospel, Jesus uses the rich analogy of the seed (of faith given in Baptism) to show the various courses of faith in human endeavor. Because this selection gives not only the parable but the Lord’s explanation of its meaning the only historical note we will make is that, at that point in history in that region, when planting a field, the seed was sown first and then the field was plowed.

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Reflection:

“…to those outside everything comes in parables,”

When Jesus says these words to the Disciples, he does so just before he has one of those wonderful teaching sessions with them.  We envision them sitting around an open fire later that evening when the crowds have faded away and they finally have time to be alone.  St. Mark’s portrait of the Disciples makes them very human for us.  They don’t instantly grasp everything the Lord tells them and in this way we, who are also very human, get the benefit of the Lord’s more intimate contact with them.

What catches our eye today is the statement with which this reflection began; “…to those outside everything comes in parables”.  Who are those “outside” and what is meant by the statement “everything comes in parables”?

There is the quote in the Gospel immediately following this phrase that gives us an idea of who the Lord is speaking of when he says “those outside”:  “…they may look and see but not perceive,

and hear and listen but not understand, in order that they may not be converted and be forgiven.”  The selection is the Lord quoting part of the Old Testament.  Here are the words of Isaiah “And he replied: Go and say to this people: Listen carefully, but you shall not understand! Look intently, but you shall know nothing!” (Isaiah 6:9ff)  If we take the time to look at this particular passage we note that just before it is the verse remembered in song: “Then I heard the voice of the Lord saying, ‘Whom shall I send? Who will go for us?’ ‘Here I am,’ I said; ‘send me!’"

We must gather from the context of what Jesus is saying that those on the “outside” are those who will not or cannot listen to the promise, to the offer of salvation.  As difficult as it is for us to understand, there are those who cannot understand that God’s love is so intense that he gave us His Only Son so that we might be saved.  Instead, as they look at the proofs of that very promise, all they see is the surface, as a person looking at a lake on a sunny day.  They see only a reflection of the sky above and perhaps a piece of the shore with its trees and rocks.  They cannot see into the depths and to the wonders of God’s creation that lay beneath the surface.

When we encounter people like these, on the “outside”, we frequently think of them as having heard and rejected the invitation.  We generally think they do not want to embrace the Son of God because they would have to turn from the lives they lead and follow a more difficult and disciplined path.  We must revise our thoughts, mustn’t we? They do not understand, or cannot understand the meaning of what they see; “everything comes in parables.”

Today we thank God that he has provided us with a faith that allows us to see the promise and understand.  Today we feel, as the Disciples did, sitting by the fire with the Lord, that there is an immense job for us to do, reaching out to the world so that they might finally see, understand, and find salvation in Christ.

Pax

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[1] ALTRE

[2] The picture is “The Word of God Came to Nathan” by Charles Joseph Staniland, 1838-1916

[3] The readings are taken from the New American Bible with the exception of the Psalm and its response which were developed by the International Committee for English in Liturgy (ICEL).  This re-publication is not authorized by USCCB and is for private use only.