But what did you go out to see? A prophet? Yes, I say to you, and more than a prophet

 

 As they departed, Jesus began to say to the multitudes concerning John:  "What did you go out into the wilderness to see?  A reed shaken by the wind?  But what did you go out to see?  A man clothed in soft garments?  Indeed, those who wear soft clothing are in kings' houses.  But what did you go out to see?  A prophet?  Yes, I say to you, and more than a prophet.  For this is he of whom it is written:

'Behold, I send My messenger before Your face,

Who will prepare Your way before You.'

"Assuredly, I say to you, among those born of women there has not risen one greater than John the Baptist; but he who is least in the kingdom of heaven is greater than he.  And from the days of John the Baptist until now the kingdom of heaven suffers violence, and the violent take it by force.  For all the prophets and the law prophesied until John.  And if you are willing to receive it, he is Elijah who is to come.  He who has ears to hear, let him hear!"

 

- Matthew 11:7-15 

 

Yesterday we read that when Jesus finished commanding His twelve disciples (preparing them and sending them off to their first apostolic mission), that He departed from there to teach and to preach in their cities.  And when John had heard in prison about the works of Christ, he sent two of his disciples and said to Him, "Are You the Coming One, or do we look for another?"  Jesus answered and said to them, "Go and tell John the things which you hear and see:  The blind see and the lame walk; the lepers are cleansed and the deaf hear; the dead are raised up and the poor have the gospel preached to them.  And blessed is he who is not offended because of Me."  

 

 As they departed, Jesus began to say to the multitudes concerning John:  "What did you go out into the wilderness to se?  A reed shaken by the wind?  But what did you go out to see?  A man clothed in soft garments?  Indeed, those who wear soft clothing are in kings' houses.  But what did you go out to see?  A prophet?  Yes, I say to you, and more than a prophet.  For this is he of whom it is written:  'Behold, I send My messenger before Your face, / Who will prepare Your way before You.'"   In today's reading, the words of Jesus regarding John the Baptist echoes themes found in many of the prophets (notably Isaiah), but in particular the prophesy of Malachi, and the special messenger who would prepare the people for the coming of the Messiah.  See Malachi 3:1.  Jesus declares here that John is a prophet, and more than a prophet.  

 

 "Assuredly, I say to you, among those born of women there has not risen one greater than John the Baptist; but he who is least in the kingdom of heaven is greater than he."  John the Baptist is the greatest of all the Old Testament type prophets.  But as this messenger of the coming of the Messiah, he forms a kind of bridge between the Old and New Covenants.  My study Bible comments that the New Covenant is of such incomparable value that those who share in the New Covenant are greater than John was without it.  This does not imply that John will not be resurrected to the kingdom of heaven, but only that his life on earth came before something far superior.

 

"And from the days of John the Baptist until now the kingdom of heaven suffers violence, and the violent take it by force."  My study Bible indicates that there are several interpretations which have been given to the idea that the kingdom of heaven suffers violence.  Some say that it refers to the Jewish opposition to the gospel.  But others have interpreted this to mean that it refers to the Kingdom breaking into the world "violently," that is, with tremendous power and force.  Yet others have commented that the kingdom of heaven refers to Christ Himself, who has been incarnate since the days of John the Baptist, and who will suffer the violence of the Cross.  According to St. John Chrysostom, the violent who take the Kingdom by force are those who have such earnest desire for Christ that they let nothing stand between themselves and faith in Him.  

 

"For all the prophets and the law prophesied until John.  And if you are willing to receive it, he is Elijah who is to come.  He who has ears to hear, let him hear!"  My study Bible remarks that John does not ascribe to himself the role of Elijah (John 1:21), but Jesus does here.  This is the fulfillment of the prophesy of Malachi, in which it was predicted that Elijah would return prior to the coming of the Messiah (see Malachi 4:5-6).  John fulfilled the mission of Elijah (Luke 1:17, 76) and his destiny was similar.  Yet John is honored over Elijah, my study Bible comments, because John prepared the way for the advent of Christ Himself.  

 

Here Jesus reveals that John the Baptist is the one returned "in the spirit and power of Elijah" (Luke 1:17), not only ostensibly telling these crowds about John the Baptist, and indeed praising John in the highest of terms, but also indicating that Jesus Himself is the Messiah in so doing.  Because the prophecy of Malachi is fulfilled in John the Baptist in this way, it's clear meaning is the John is the one sent before the Messiah, to prepare His way.   Jesus begins His strong defense of John the Baptist, by saying, "What did you go out into the wilderness to se?  A reed shaken by the wind?  But what did you go out to see?  A man clothed in soft garments?  Indeed, those who wear soft clothing are in kings' houses.  But what did you go out to see?  A prophet?  Yes, I say to you, and more than a prophet."  Jesus' vigorous defense of John shows both a fiercely protective and totally loyal perspective, giving us great hints about Jesus' character, and perhaps with these characteristics expressed both His human persona as well as qualities of His divine Person.  It teaches us by example of the powerful goodness in such qualities, which by definition we should seek as well to emulate.  There are other contexts in which we see both a strong protectiveness and deep loyalty as His first impulse, such as when He rushes in to defend His disciples during a dispute (see Mark 9:14-16).  Jesus asks the crowds what they expected of John, clearly referring to his clothing, for as we know John's dedication to God was so thorough that he expressed this by living a radical poverty, living in the wilderness, and relying on God completely.   St. Matthew writes, "Now John himself was clothed in camel’s hair, with a leather belt around his waist; and his food was locusts and wild honey" (Matthew 3:4).  This clothing echoes the dress of Elijah, another way of expressing the fulfillment of the prophecy in Micah that Elijah would return.  Jesus compares the "rough" John to those in more sophisticated and socially prominent environments, wearing soft clothing and living in kings' houses.  But this is not the stuff of which a prophet -- and this more than a prophet -- is made.  Ironically, however, John is indeed in a king's house, but he is imprisoned by Herod, and there he will be martyred (Matthew 14:1-12), dying a heroic and saintly death for his incredibly courageous work as a prophet of the truth of God.  Jesus' defense of John against the criticism of the people will continue in our following reading, in which He will rebuke the criticism that called John too rough and ascetic, while complaining that Jesus associates too often with the sinners of public life.  Let us understand His loyalty and love, and endeavor to see as He sees, and be the friend of all the good that He is.

 

 

 

 

 

 

 

 

 

 

 

 

Is your heart still hardened? Having eyes, do you not see? And having ears, do you not hear? And do you not remember?

 

 Then the Pharisees came out and began to dispute with Him, seeking from Him a sign from heaven, testing Him.  But He sighed deeply in His spirit, and said, "Why does this generation seek a sign?  Assuredly, I say to you, no sign shall be given to this generation." 

 

And He left them, and getting into the boat again, departed to the other side.  Now the disciples had forgotten to take bread, and they did not have more than one loaf with them in the boat.  Then He charged them, saying, "Take heed, beware of the leaven of the Pharisees and the leaven of Herod."  And they reasoned among themselves, saying, "It is because we have no bread."  But Jesus, being aware of it, said to them, "Why do you reason because you have no bread?  Do you not yet perceive nor understand?  Is your heart still hardened?  Having eyes, do you not see?  And having ears, do you not hear?  And do you not remember?  When I broke the five loaves for the five thousand, how many baskets full of fragments did you take up?"  They said to Him, "Twelve."  "Also, when I broke the seven for the four thousand, how many large baskets full of fragments did you take up?" And they said, "Seven."  So he said to them, "How is it that you do not understand?"   

 

- Mark 8:11–21 

 

On Saturday, we read that in those days, the multitude being very great and having nothing to eat, Jesus called His disciples to Him and said to them, "I have compassion on the multitude, because they have now continued with Me three days and have nothing to eat.  And if I send them away hungry to their own houses, they will faint on the way; for some of them have come from afar."  Then His disciples answered Him, "How can one satisfy these people with bread here in the wilderness?"  He asked them, "How many loaves do you have?"  And they said, "Seven."  So He commanded the multitude to sit down on the ground.  And He took the seven loaves and gave thanks, broke them and gave them to His disciples to set before them; and they set them before the multitude.  They also had a few small fish; and having blessed them, He said to set them also before them.  So they ate and were filled, and they took up seven large baskets of leftover fragments.  Now those who had eaten were about four thousand.  And He sent them away, immediately got into the boat with His disciples, and came to the region of Dalmanutha.

 

  Then the Pharisees came out and began to dispute with Him, seeking from Him a sign from heaven, testing Him.  But He sighed deeply in His spirit, and said, "Why does this generation seek a sign?  Assuredly, I say to you, no sign shall be given to this generation."   A sign from heaven, my study Bible explains, means a spectacular display of power.  It says that the time of the Messiah among the Jews was expected to be accompanied by signs, but the Pharisees have not recognized the sign already being performed by Jesus, because their hearts were hardened.  They thus ignored the works happening all around them.  A sign is never given to those whose motive is to test God, my study Bible adds.  

 

 And He left them, and getting into the boat again, departed to the other side.  Now the disciples had forgotten to take bread, and they did not have more than one loaf with them in the boat.  Then He charged them, saying, "Take heed, beware of the leaven of the Pharisees and the leaven of Herod."  And they reasoned among themselves, saying, "It is because we have no bread."  But Jesus, being aware of it, said to them, "Why do you reason because you have no bread?  Do you not yet perceive nor understand?  Is your heart still hardened?  Having eyes, do you not see?  And having ears, do you not hear?  And do you not remember?  When I broke the five loaves for the five thousand, how many baskets full of fragments did you take up?"  They said to Him, "Twelve."  "Also, when I broke the seven for the four thousand, how many large baskets full of fragments did you take up?" And they said, "Seven."  So he said to them, "How is it that you do not understand?"    My study Bible explains that the leaven of the Pharisees is their doctrine (Matthew 16:12) and their hypocrisy (Luke 12:1).  In Scripture, it notes, leaven is used both positively (as in Matthew 13:33) and negatively, as it is here.  In either case, it explains, leaven symbolizes a force powerful enough -- and frequently subtle enough -- to permeate and affect everything around it (see 1 Corinthians 5:6-8).  

 

In today's reading, we have two kinds of "hard-heartedness" or lack of belief that we read about.  One is of the Pharisees and Herod.  They seek a sign, and it must somehow be proven to them that Jesus is a truly holy man, let alone the Christ.  It doesn't matter how many "signs" are present in Christ's ministry, doesn't matter how much of what He does is a reflection of God the Father, they won't believe.  Clearly, they don't want to, and have particular interests to guard that might be threatened by the holiness of Christ and His ministry.   Essentially, they want to be "manipulated" into faith, shall we say; that is, forced into it by some spectacular act that will leave no doubt.  But this is not Christ's mission nor ministry.  He seeks those with eyes to see and ears to hear (Isaiah 6:9-10).   What we call hard-heartedness seems to take on two forms.  There is first of all the kind of hardness of heart that Jesus refers to when He speaks to the disciples in today's reading, asking them, "Is your heart still hardened?  Having eyes, do you not see?  And having ears, do you not hear?  And do you not remember?"   This is based on a Scriptural understanding of "the heart" as the seat of understanding and perception.  This "heart" is the door upon which Christ knocks when we read, "Behold, I stand at the door and knock. If anyone hears My voice and opens the door, I will come in to him and dine with him, and he with Me" (Revelation 3:20).  In this sense, a hardened heart is one that will not open to truth, will not open to the perception of spiritual truth and understanding to receive Christ, who is "the way, the truth, and the life" (John 14:6).  Then there is the "hardness of heart" that has developed as an understanding of the passage given in St. Mark's 3rd chapter, when Jesus is challenged over healing a man with a withered hand on the Sabbath.  The text tells us that Jesus entered the synagogue, watched over by the Pharisees to see whether or not He would heal on the Sabbath, something they had already faulted.  Jesus asked them, "Is it lawful on the Sabbath to do good or to do evil, to save life or to kill?" But they kept silent.  Then we're told that Jesus look around at them with anger, and was grieved by the hardness of their hearts.  This incident led to the Pharisees plotting with the Herodians how they might destroy Jesus (see Mark 3:1-6).  This hardness of heart has come to mean a kind of cruelty, that in a modern secular usage seems to be divorced from the things of God.  But, in essence, we're speaking about quite similar things.  The message seems to be that a heart divorced of the things of God, will be divorced from even what is naturally good to us, like the healing of a man with a withered hand.  So, hard-heartedness in today's reading takes the form of this demand by the Pharisees whom Jesus condemns in their asking for some great sign -- but also in the form of Christ's questioning of His own disciples, when they fail to grasp what He tells them about "the leaven of the Pharisees and of Herod."  They, the disciples, have certainly seen enough to know that He would not be complaining to them for lack of bread!  Here is the place where we have affirmed that the feeding of five thousand, and later of four thousand (see Saturday's reading, above), are clearly two separate incidents, in Jesus' words here to the disciples.  But the near-incredulity we can read into Christ's questions to the disciples teaches us that even He seems somewhat mystified at their lack of understanding, as if these feeding miracles had never happened.  We can think of at least one reason that might explain their repeated lack of understanding, and that is the encroachment of a threat from the religious authorities and the state against Christ.  It will be a long road toward their acceptance and understanding of what is to come ultimately in Christ's ministry, in His Crucifixion, death, and Resurrection.  So let us consider "hard-heartedness" as a term that means a lack of perception of the things that belong to God, the natural goodness of human beings, and the love that we know is of God (1 John 4:8).  For the text shows us that although we might stumble as human beings, there is redemption in the long road of faith, as for the disciples -- while there are still others who have no sense of repentance nevertheless.  Let us ask ourselves where our own hearts are hardened, and what thing we may need to learn to accept today, even if it is difficult for us.  

 

 

 

 

 

 

 

 

 

 

All these evil things come from within and defile a man

 

 Then the Pharisees and some of the scribes came together to Him, having come from Jerusalem.  Now when they saw some of His disciples eat bread with defiled, that is, with unwashed hands, they found fault.  For the Pharisees and all the Jews do not eat unless they wash their hands in a special way, holding the tradition of the elders.  When they come from the marketplace, they do not eat unless they wash.  And there are many other things which they have received and hold, like the washing of cups, pitchers, copper vessels, and couches.  Then the Pharisees and scribes asked Him, "Why do Your disciples not walk according to the tradition of the elders, but eat bread with unwashed hands?"  He answered and said to them, "Well did Isaiah prophesy of you hypocrites, as it is written:

'This people honors Me with their lips,

But their heart is far from Me.

And in vain they worship Me,

 Teaching as doctrines the commandments of men.'

"For laying aside the commandment of God, you hold the tradition of men -- the washing of pitchers and cups, and many other such things you do."  He said to them, "All too well you reject the commandment of God, that you may keep your tradition.   For Moses said, 'Honor your father and your mother'; and, 'He who curses father or mother, let him be put to death.'  But you say, 'If a man says to his father or mother, "Whatever profit you might have received from me is Corban" -- ' (that is, a gift to God), "then you no longer let him do anything for his father or his mother, making the word of God of no effect through your tradition which you have handed down.  And many such things you do."  

 

When He had called all the multitude to Himself, He said to them, "Hear Me, everyone, and understand:  There is nothing that enters a man from outside which can defile him; but the things which come out of him, those are the things that defile a man.  If anyone has ears to hear, let him hear!"  When He had entered a house away from the crowd, His disciples asked Him concerning the parable.  So He said to them, "Are you thus without understanding also?  Do you not perceive that whatever enters a man  from outside cannot defile him, because it does not enter his heart but his stomach, and is eliminated, thus purifying all foods?"  And He said, "What comes out of a man, that defiles a man.  For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders, thefts, covetousness, wickedness, deceit, lewdness, an evil eye, blasphemy, pride, foolishness.  All these evil things come from within and defile a man."

 

- Mark 7:1-23 

 

Yesterday we read that, Jesus having sent the disciples in a boat to the other side of the Sea of Galilee, while He went to the mountain to pray, when evening came, the boat was in the middle of the sea; and He was alone on the land.  Then He saw them straining at rowing, for the wind was against them.  Now about the fourth watch of the night He came to them, walking on the sea, and would have passed them by.  And when they saw Him walking on the sea, they supposed it was a ghost, and cried out; for they all saw Him and were troubled.  But immediately He talked with them and said to them, "Be of good cheer!  It is I; do not be afraid."  Then He went up into the boat to them, and the wind ceased.  And they were greatly amazed in themselves beyond measure, and marveled.  For they had not understood about the loaves, because their heart was hardened. When they had crossed over, they came to the land of Gennesaret and anchored there.  And when they came out of the boat, immediately the people recognized Him, ran through that whole surrounding region, and began to carry about on beds those who were sick to wherever they heard He was.  Wherever He entered, into villages, cities, or the country, they laid the sick in the marketplaces, and begged Him that they might just touch the hem of His garment.  And as many as touched Him were made well.

 

 

 Then the Pharisees and some of the scribes came together to Him, having come from Jerusalem.  Now when they saw some of His disciples eat bread with defiled, that is, with unwashed hands, they found fault.  For the Pharisees and all the Jews do not eat unless they wash their hands in a special way, holding the tradition of the elders.  When they come from the marketplace, they do not eat unless they wash.  And there are many other things which they have received and hold, like the washing of cups, pitchers, copper vessels, and couches.  Then the Pharisees and scribes asked Him, "Why do Your disciples not walk according to the tradition of the elders, but eat bread with unwashed hands?"  He answered and said to them, "Well did Isaiah prophesy of you hypocrites, as it is written:  'This people honors Me with their lips, but their heart is far from Me.  And in vain they worship Me, teaching as doctrines the commandments of men.'  For laying aside the commandment of God, you hold the tradition of men -- the washing of pitchers and cups, and many other such things you do."  He said to them, "All too well you reject the commandment of God, that you may keep your tradition.   For Moses said, 'Honor your father and your mother'; and, 'He who curses father or mother, let him be put to death.'  But you say, 'If a man says to his father or mother, "Whatever profit you might have received from me is Corban" -- ' (that is, a gift to God), "then you no longer let him do anything for his father or his mother, making the word of God of no effect through your tradition which you have handed down.  And many such things you do."  My study Bible remarks that the issue here is not the observation of Jewish customs or traditions.  Certainly Jesus does not prohibit them (Matthew 5:17-19; 23:23).  The issue here is when people set human tradition which is contrary to the tradition of God.  The tradition of the elders is a body of interpretations of the Law.  For the Pharisees and the scribes these became as authoritative as the Law and frequently superseded it.  According to that tradition, offerings (called Corban) could be promised to God in a way that property or earnings could still be used for oneself, but not for anybody else, including one's parents.  My study Bible adds that secondary traditions such as this obscure the primary tradition of the Law, which is contained in the commandments of God.  Jesus quotes from Isaiah 29:13.

 

 When He had called all the multitude to Himself, He said to them, "Hear Me, everyone, and understand:  There is nothing that enters a man from outside which can defile him; but the things which come out of him, those are the things that defile a man.  If anyone has ears to hear, let him hear!"  When He had entered a house away from the crowd, His disciples asked Him concerning the parable.  So He said to them, "Are you thus without understanding also?  Do you not perceive that whatever enters a man  from outside cannot defile him, because it does not enter his heart but his stomach, and is eliminated, thus purifying all foods?"  And He said, "What comes out of a man, that defiles a man.  For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders, thefts, covetousness, wickedness, deceit, lewdness, an evil eye, blasphemy, pride, foolishness.  All these evil things come from within and defile a man."  My study Bible comments that food cannot defile a person because it is created by God, and is therefore pure.  Evil things are not from God (see Christ's examples here) and these are what defile a person.  

 

In Christian thinking, we have no "evil foods."  But what we do have are evil ways of thinking, of being in the world.  We might choose to participate in evil through actions which are harmful.  Jesus names some evil things here:   evil thoughts, adulteries, fornications, murders, thefts, covetousness, wickedness, deceit, lewdness, an evil eye, blasphemy, pride, foolishness.  Most importantly, He clarifies by telling us, "All these evil things come from within and defile a man."   What this does is set out before us the clear message that we, in fact, are the source of our own "pollution," so to speak.  If we want to look toward a kind of purity in life, then we must look to ourselves and our own awareness of what we do, what we choose, the things in which we participate in life.  It points to a life of self-discipline -- discipleship, really, if you will -- as the key to avoiding the thing that are "unclean."  In the fasting practices of the Church, it must be clarified, there are no bad or evil foods.  Fasting is a discipline meant for the purpose of developing this kind of discipline, of discipleship.  That is, developing the capacity to say no to what tempts us but is not good for us.  Fasting from particular foods is also a form of sacrifice in the sense that we do so mindful of God, to whom we're grateful for all things.  It's a way of structuring that devotion and putting our highest good first.  We also abstain from bad behaviors, gossip, engaging in social media in ways that are detrimental such as the kind of bullying or insulting behavior we see with the slightest provocation in that particular social setting.  All of this is done to the advantage of keeping God in mind, remembering what we're to be about, and this faith gives us strength to find the discipline we need for a positive, creative, productive life, not indulging in the things that do more harm than good.  We can also think of our time as something we structure around that discipline.  In this reading, in which Jesus fed five thousand men (and more women and children) in the wilderness, we asked the question in commentary, with what things do we feed ourselves?  It's important to use this kind of discernment in terms our time, and what we choose to "consume."  Today's reading gives us pause to consider what we might abstain from that really isn't good for us -- or our communities -- at all.  Jesus names a few of those things in our reading, and calls them "evil things which come from within and defile a man."   In today's hyper-consumerist society, where all kinds of things are to be had at the touch of a button, we might need such discipline now more than ever, and for our own good.  Spectacles are to be had that pervert or subvert our relationships with one another, such as a massive internet porn presence, harmful to nurturing relationships especially for our young men, as so many suffer from a kind of addiction that corrupts the capacity for healthier interaction and fulfilling the basic need of finding a marriage partner and a family.  A sacrifice, in the ancient world, was done for the purpose of community, forming a meal including both God and community.  Should we choose to sacrifice these things that are harmful to ourselves and our capacity for healthy relationships, we might see that we strengthen such bonds with both God and community in so doing.  Let consider Christ's words, and our deep need to pay attention to what He tells us are the real things that defile who we truly are, and who we are meant to be in our loving Creator's sight.

 

 

 

 

Behold, I send My messenger before Your face, who will prepare Your way before You

 

 As they departed, Jesus began to say to the multitudes concerning John:  "What did you go out into the wilderness to see?  A reed shaken by the wind?  But what did you go out to see?  A man clothed in soft garments?  Indeed, those who wear soft clothing are in kings' houses.  But what did you go out to see?  A prophet?  Yes, I say to you, and more than a prophet.  For this is he of whom it is written:

'Behold, I send My messenger before Your face,

Who will prepare Your way before You.'

"Assuredly, I say to you, among those born of women there has not risen one greater than John the Baptist; but he who is least in the kingdom of heaven is greater than he.  And from the days of John the Baptist until now the kingdom of heaven suffers violence, and the violent take it by force.  For all the prophets and the law prophesied until John.  And if you are willing to receive it, he is Elijah who is to come.  He who has ears to hear, let him hear!" 

 

- Matthew 11:7-15 

 

 Yesterday we read that, when Jesus finished commanding His twelve disciples, He departed from there to teach and to preach in their cities.  And when John had heard in prison about the works of Christ, he sent two of his disciples and said to Him, "Are You the Coming One, or do we look for another?"  Jesus answered and said to them, "Go and tell John the things which you hear and see:  The blind see and the lame walk; the lepers are cleansed and the deaf hear; the dead are raised up and the poor have the gospel preached to them.  And blessed is he who is not offended because of Me."   

 

 As they departed, Jesus began to say to the multitudes concerning John:  "What did you go out into the wilderness to see?  A reed shaken by the wind?  But what did you go out to see?  A man clothed in soft garments?  Indeed, those who wear soft clothing are in kings' houses.  But what did you go out to see?  A prophet?  Yes, I say to you, and more than a prophet.  For this is he of whom it is written:  'Behold, I send My messenger before Your face, / Who will prepare Your way before You.'  Assuredly, I say to you, among those born of women there has not risen one greater than John the Baptist; but he who is least in the kingdom of heaven is greater than he."  Here Jesus quotes from the prophesy of Malachi (Malachi 3:1), to affirm the true identity of John the Baptist in the spiritual story of salvation.  Let us note how Jesus defends John from all of the common assumptions about what makes a person "spiritual" or lofty in some sense.  He comments astutely regarding people's expectations when He explains that those who wear soft clothing are in kings' houses.  But what do we expect of prophets?  John is a prophet and more than a prophet.  My study Bible comments that, in terms of the Old Testament Law, John the Baptist is the greatest prophet.  As Jesus indicates here, John is both the greatest and the final prophet of that Old Testament lineage.  But, as my study Bible notes, the New Covenant is of such incomparable value that those who share in the New Covenant are greater than John was without it. 

 

"And from the days of John the Baptist until now the kingdom of heaven suffers violence, and the violent take it by force."  There have been several interpretations regarding Jesus' statement here that the kingdom of heaven suffers violence.  My study Bible says that some suggest it refers to the Jewish opposition to the gospel.  Others have said that it refers to the Kingdom breaking into the world "violently," that is, with great power and force.  Yet others have indicated that the Kingdom of heaven refers to Christ Himself, who has been incarnate since the days of John the Baptist, and who will suffer the violence of the Cross.   According to St. John Chrysostom, my study Bible adds, the violent who take the Kingdom by force are those who have such earnest desire for Christ that they let nothing stand between themselves and faith in Him.  

 

"For all the prophets and the law prophesied until John.  And if you are willing to receive it, he is Elijah who is to come.  He who has ears to hear, let him hear!"  My study Bible points out that it is not John who ascribes to himself this role of Elijah (John 1:21), but Jesus does.  As Christ has quoted from the prophesy of Malachi above, so this is an indication that in John the prophesy of Malachi is fulfilled, that Elijah would return before the coming of the Lord (Malachi 4:5-6).  John fulfilled the mission of Elijah (Luke 1:17, 76) and his destiny was similar.  But, my study Bible adds, John is honored over Elijah because John prepared the way for the advent of Christ Himself.  "He who has ears to hear, let him hear!"  is a common refrain Jesus repeats from the language of the prophets (see, for example, Jeremiah 5:21), to appeal to those with the capacity for spiritual "hearing" and understanding.

 Jesus says about John the Baptist, "What did you go out into the wilderness to see?  A reed shaken by the wind?  But what did you go out to see?  A man clothed in soft garments?  Indeed, those who wear soft clothing are in kings' houses."  Well, John is in a king's house, indeed, but in the king's prison, and will die at the hands of the king and his corrupt court.  This is the life of the prophet and martyr John the Baptist, the one who is called "Forerunner" in the tradition of the ancient Church.  Jesus seems to be pointing out to this crowd of people who, long before the modern age of advertising and the internet, seem to be concerned that John was neither elegant nor very impressive in terms of his status in the society and his appearance.  Indeed, we know his appearance reflected his life lived outside of cities, utterly devoted to and dependent upon God.  The description of John makes it clear:  "Now John himself was clothed in camel’s hair, with a leather belt around his waist; and his food was locusts and wild honey" (Matthew 3:4).  This description is also an image of Elijah the prophet (2 Kings 1:8), further affirming that John was Elijah returned in spirit (Matthew 17:12-13).  We know that both Elijah and John lived for much of the time in the wilderness, and this would in turn inspire the monastic movement of the Church in its earliest stages, particularly of those we term the Desert Fathers and Mothers.  But the kind of radical humility lived by John the Baptist teaches us something very important and relevant today, as Christ's words about those who wear soft clothing indicates.  We seem to judge by appearance more than ever, and the age of social media has magnified this far beyond the proportions of the past.  We're presented with impossible images to aspire to and to consider the most desirable, even when they are created through technological programs rather than reflecting true images of human beings.  This is antithetical to the ministry of John the Baptist, and to Christ's strenuous defense of him in today's reading.  In fact, one might suggest to those who are struggling with issues of fitting in and image (such as body image) that John the Baptist would make an appropriate saint to whom to pray.  Today his radical poverty might frighten us, but it is indeed that which strips away all falseness, and asks for reliance upon God for the ultimate truth of who we need to be and what we need to do in our lives.  John is proclaimed by Christ to be the greatest among those born of women, a prophet and more than a prophet, and we should pay attention to what that teaches us today.  We are fed fantasies and images of what success must look like that drive some to despair and some to desperate actions, and we need the spiritual antidote to that kind of falsehood which does not rest in true values of identity and meaning.  John the Baptist continues to fill that role, dedicated to the greatest meaning ever manifest -- the Messiah Incarnate as human being.  Let us remember John the Baptist as an image of Christ's praise of greatness, who fulfilled his mission with the fullest success.  Don't let mere appearances fool or guide you in terms of the fullness of meaning and choices in one's life, nor of whom we will regard -- or even revere -- with respect.  John was the messenger sent before the face of the Lord, Christ, to prepare Christ's way.  In this role, his place with Christ the Bridegroom, John finds the greatest status in the Church. 

With the same measure you use, it will be measured to you; and to you who hear, more will be given

 

 Also He said to them, "Is a lamp brought to be put under a basket or under a bed?  Is it not to be set on a lampstand?  For there is nothing hidden which will not be revealed, nor has anything been kept secret but that it should come to light.  If anyone has ears to hear, let him hear."  

 

Then He said to them, "Take heed what you hear.  With the same measure you use, it will be measured to you; and to you who hear, more will be given.  For whoever has, to him more will be given; but whoever does not have, even what he has will be taken away from him."

And He said, "The kingdom of God is as if a man should scatter seed on the ground, and should sleep by night and rise by day, and the seed should sprout and grow, he himself does not know how.  For the earth yields crops by itself:  first the blade, then the head, after that the full grain in the head.  But when the grain ripens, immediately he puts in the sickle, because the harvest has come."

Then He said, "To what shall we liken the kingdom of God?  Or with what parable shall we picture it?  It is like a mustard seed which, when it is sown on the ground, is smaller than all the seeds on earth; but when it is sown, it grows up and becomes greater than all herbs, and shoots out large branches, so that the birds of the air may nest under its shade."  

 

And with many such parables He spoke the word to them as they were able to hear it.  But without a parable He did not speak to them.  And when they were alone, He explained all things to His disciples. 

 

- Mark 4:21–34 

 

Yesterday we read that once again Jesus began to teach by the sea.  And a great multitude was gathered to Him, so that He got into a boat and sat on it on the sea; and the whole multitude was on the land facing the sea.  Then He taught them many things by parables, and said to them in His teaching:  "Listen!  Behold, a sower went out to sow.  And it happened, as he sowed, that some seed fell by the wayside; and the birds of the air came and devoured it.  Some fell on stony ground, where it did not have much earth; and immediately it sprang up because it had no depth of earth.  But when the sun was up it was scorched, and because it had no root it withered away.  And some seed fell among thorns; and the thorns grew up and choked it, and it yielded no crop.  But other seed fell on good ground and yielded a crop that sprang up, increased and produced:  some thirtyfold, some sixty, and some a hundred."  And He said to them, "He who has ears to hear, let him hear!"  But when He was alone, those around Him with the twelve asked Him about the parable.  And He said to them, "To you it has been given to know the mystery of the kingdom of God; but to those who are outside, all things come in parables, so that 'Seeing they may see and not perceive, and hearing they may hear and not understand; lest they should turn, and their sins be forgiven them.'"  And He said to them, "Do you not understand this parable?  How then will you understand all the parables?  The sower sows the word.  And these are the ones by the wayside where the word is sown.  When they hear, Satan comes immediately and takes away the word that was sown in their hearts.  These likewise are the ones sown on stony ground who, when they hear the word, immediately receive it with gladness; and they have no root in themselves, and so endure only for a time.  Afterward, when tribulation or persecution arises for the word's sake, immediately they stumble.  Now these are the ones sown among thorns; they are the ones who hear the word, and the cares of this world, the deceitfulness of riches, and the desires for other things entering in choke the word, and it become unfruitful.  But these are the ones sown on good ground, those who hear the word, accept it, and bear fruit:  some thirtyfold, some sixty, and some a hundred."

 

  Also He said to them, "Is a lamp brought to be put under a basket or under a bed?  Is it not to be set on a lampstand?  For there is nothing hidden which will not be revealed, nor has anything been kept secret but that it should come to light.  If anyone has ears to hear, let him hear."   Jesus speaks of believers as "light" in the Sermon on the Mount, and uses these words here regarding the lampstand (see Matthew 5:14-16).  Here in this context He speaks again of the revelation of mysteries, contained in the parables He gives to the people, for those who have ears to hear.

Then He said to them, "Take heed what you hear.  With the same measure you use, it will be measured to you; and to you who hear, more will be given.  For whoever has, to him more will be given; but whoever does not have, even what he has will be taken away from him."  My study Bible says that this is a call to attentive listening and discriminating response.  We must not only hear, but hear properly.  It says that more will be given to those who respond to Christ with open hearts, and they will grow in understanding.  My study Bible quotes St. Mark the Ascetic, "Do the good you know, and what you do not know will be revealed to you."   Again, words Jesus uses here are also found in the Sermon on the Mount in Matthew's Gospel, and also in Luke's Gospel, each in a different context (see Matthew 7:2; Luke 6:38).  No doubt this spiritual truth, applicable to many circumstances, was repeated by Christ many times.

 

 And He said, "The kingdom of God is as if a man should scatter seed on the ground, and should sleep by night and rise by day, and the seed should sprout and grow, he himself does not know how.  For the earth yields crops by itself:  first the blade, then the head, after that the full grain in the head.  But when the grain ripens, immediately he puts in the sickle, because the harvest has come."  My study Bible tells us that this parable occurs only in the Gospel of St. Mark.  The kingdom, it explains, is a reference to the whole span of God's dispensation or plan of salvation.  The man is Christ, and the seed is the gospel (see Christ's explanation of the parable of the Sower in yesterday's reading, above).  The man's sleep, in this understanding, indicates the death of Christ, from which He will rise.  That the man does not know how the seed grows shows that Jesus does not manipulate people's response to the gospel; rather, each is free to receive it and to let it grow in one's own heart.  The harvest indicates the Second Coming, when everyone will be judged on their reception of the gospel.

 

Then He said, "To what shall we liken the kingdom of God?  Or with what parable shall we picture it?  It is like a mustard seed which, when it is sown on the ground, is smaller than all the seeds on earth; but when it is sown, it grows up and becomes greater than all herbs, and shoots out large branches, so that the birds of the air may nest under its shade."   In St. Matthew's Gospel, this parable is paired with the parable of the leaven (see Matthew 13:31-33).  Both illustrate the explosive and expansive growth of the Kingdom.  According to Theophylact (noted in my study Bible) this represents the disciples, who began as a few, but "soon encompassed the whole world."  These also stand for faith entering a person's soul, causing an inward growth of virtue.  Thus the soul can become godlike and even receive angels (the birds of the air may nest under its shade). 

 

 And with many such parables He spoke the word to them as they were able to hear it.  But without a parable He did not speak to them.  And when they were alone, He explained all things to His disciples.  My study Bible comments that, to unbelievers, the parables remain bewildering.  to those with simple faith, it notes, these stories using common images reveal truth in ways they can grasp, as they were able.

My study Bible explains that the Hebrew and Aramaic words for parable also mean "allegory," "riddle," or "proverb."   In yesterday's reading, Jesus told the disciples, "To you it has been given to know the mystery of the kingdom of God; but to those who are outside, all things come in parables . . .."  So, my study Bible comments, this can also be translated as ". . . all things come in riddles."  So, as we read these various parables given to us here, and taught to the crowds by Jesus, let us note first of all that He explains them privately to His disciples later.  That is, for those with what we might call receptive ears, so to speak, Jesus continues to elaborate the meanings of the "riddles" hidden in these parables.  Such it is that we may also assume we will find meanings in the parables, and that, through faith, they may continue to render meanings applicable to our lives even at various times in our lives.  We can see through patristic commentary and even the short notes in my study Bible, various understandings are possible, as the teachings of Jesus apply to so much and so many circumstances -- whether that be the apostles sent out as "seeds" or even the Church itself as a grain of mustard seed that grows with expansive growth.  Even as individuals, we also may experience the same growth that works in us and produces expressions in our lives at various times, even so that we also may harbor angels and their work and guidance to us (as they ministered to Jesus in the wilderness during His time of temptation; see Mark 1:13).  So when we read these parables, let us do so with open hearts and open ears.  We should not be surprised if, through faith, glimmers of meanings come to us as we experience various aspects of our faith throughout our lives.  Jesus promises that "there is nothing hidden which will not be revealed, nor has anything been kept secret but that it should come to light."  St. John's Gospel in particular emphasizes that Christ is light (the Creed says "Light of Light, true God of true God"); see John 1:1-9; 8:12.  So, therefore, what we find in this image of the lamp that cannot be hidden is also the nature of this light:  that it must spread and be shown, similar to the amazing nature of the growth that comes out of the mustard seed, and also the truths of God revealed to those who may receive them.  These are mysteries to us as they remain hidden as we cannot grasp them; but note that Jesus gave the word as they were able to hear it.   This light that cannot be hidden, these things that will be revealed, secret things that should come to light, all express the expansive, generous nature of God, what we might even call an explosive grace that is characterized more than anything else by a love that continually reaches toward us to share in that Kingdom, and desires for us to know as we are known, as St. Paul puts it (1 Corinthians 13:12).  Therefore, to know the parables is to revisit them as they show us new lights about our faith, as we become more "able to hear."  Jesus teaches us, "Take heed what you hear.  With the same measure you use, it will be measured to you; and to you who hear, more will be given."  With faith, we look forward to receive more of God's gracious light; for as we live that faith we're given, and share that light, so we step onto the path of more to be given.

 

But other seed fell on good ground and yielded a crop that sprang up, increased and produced: some thirtyfold, some sixty, and some a hundred

 

 And again He began to teach by the sea.  And a great multitude was gathered to Him, so that He got into a boat and sat on it on the sea; and the whole multitude was on the land facing the sea.  Then He taught them many things by parables, and said to them in His teaching:  "Listen!  Behold, a sower went out to sow.  And it happened, as he sowed, that some seed fell by the wayside; and the birds of the air came and devoured it.  Some fell on stony ground, where it did not have much earth; and immediately it sprang up because it had no depth of earth.  But when the sun was up it was scorched, and because it had no root it withered away.  And some seed fell among thorns; and the thorns grew up and choked it, and it yielded no crop.  But other seed fell on good ground and yielded a crop that sprang up, increased and produced:  some thirtyfold, some sixty, and some a hundred."  And He said to them, "He who has ears to hear, let him hear!"

But when He was alone, those around Him with the twelve asked Him about the parable.  And He said to them, "To you it has been given to know the mystery of the kingdom of God; but to those who are outside, all things come in parables, so that 

    'Seeing they may see and not perceive,

    And hearing they may hear and not understand;

    Lest they should turn,

    And their sins be forgiven them.'"

And He said to them, "Do you not understand this parable?  How then will you understand all the parables?  The sower sows the word.  And these are the ones by the wayside where the word is sown.  When they hear, Satan comes immediately and takes away the word that was sown in their hearts.  These likewise are the ones sown on stony ground who, when they hear the word, immediately receive it with gladness; and they have no root in themselves, and so endure only for a time.  Afterward, when tribulation or persecution arises for the word's sake, immediately they stumble.  Now these are the ones sown among thorns; they are the ones who hear the word, and the cares of this world, the deceitfulness of riches, and the desires for other things entering in choke the word, and it become unfruitful.  But these are the ones sown on good ground, those who hear the word, accept it, and bear fruit:  some thirtyfold, some sixty, and some a hundred."

- Mark 4:1–20 

 

Yesterday we read that, after Jesus called the Twelve to become His apostles, they all went into a house.  Then the multitude came together again, so that they could not so much as eat bread.  But when His own people heard about this, they went out to lay hold of Him, for they said, "He is out of His mind."  And the scribes who came down from Jerusalem said, "He has Beelzebub," and, "By the ruler of the demons He casts out demons."  So He called them to Himself and said to them in parables:  "How can Satan cast out Satan?  If a kingdom is divided against itself, that kingdom cannot stand.  And if a house is divided against itself, that house cannot stand.  And if Satan has risen up against himself, and is divided, he cannot stand, but has an end.  No one can enter a strong man's house and plunder his goods, unless he first binds the strong man.  And then he will plunder his house.  Assuredly, I say to you, all sins will be forgiven the sons of men, and whatever blasphemies they may utter; but he who blasphemes against the Holy Spirit never has forgiveness, but is subject to eternal condemnation" -- because they said, "He has an unclean spirit."  Then His brothers and His mother came, and standing outside they sent to Him, calling Him.  And a multitude was sitting around Him; and they said to Him, "Look, Your mother and Your brothers are outside seeking You."  But He answered them, saying, "Who is My mother, or My brothers?"  And He looked around in a circle at those who sat about Him, and said, "Here are My mother and My brothers!  For whoever does the will of God is My brother and My sister and mother."

 

 And again He began to teach by the sea.  And a great multitude was gathered to Him, so that He got into a boat and sat on it on the sea; and the whole multitude was on the land facing the sea.  Then He taught them many things by parables, and said to them in His teaching:  "Listen!  Behold, a sower went out to sow.  And it happened, as he sowed, that some seed fell by the wayside; and the birds of the air came and devoured it.  Some fell on stony ground, where it did not have much earth; and immediately it sprang up because it had no depth of earth.  But when the sun was up it was scorched, and because it had no root it withered away.  And some seed fell among thorns; and the thorns grew up and choked it, and it yielded no crop.  But other seed fell on good ground and yielded a crop that sprang up, increased and produced:  some thirtyfold, some sixty, and some a hundred."  And He said to them, "He who has ears to hear, let him hear!"  Once again we note that the text tells us Jesus began once more to teach by the sea, an affirmation of the growing numbers of people who are coming to hear Him preach.  This time it is described as a great multitude -- so many, in fact, that He must sit in a boat to preach to people on shore.  It is in this context that Jesus begins to teach in parables.  This first parable (also the first to be given in the other Synoptic Gospels) is the Parable of the Sower.  Let us note Jesus' words to the crowds:  "He who has ears to hear, let him hear!"  It is an allusion to the words of the prophets of old, which Christ will repeat in private to His disciples. 

But when He was alone, those around Him with the twelve asked Him about the parable.  And He said to them, "To you it has been given to know the mystery of the kingdom of God; but to those who are outside, all things come in parables, so that 'Seeing they may see and not perceive, and hearing they may hear and not understand; lest they should turn, and their sins be forgiven them.'"  Here Jesus quotes from the Old Testament prophets to indicate the reason for this new way of teaching by speaking in parables (see Isaiah 6:9-10; Jeremiah 5:21; Ezekiel 12:2).  These same concepts are repeated in Matthew 13:14; Luke 8:10; John 12:40; Romans 11:8.  My study Bible explains that the mystery is the reality of the presence of the Kingdom itself, revealed in Jesus and perceived by faith.

And He said to them, "Do you not understand this parable?  How then will you understand all the parables?  The sower sows the word.  And these are the ones by the wayside where the word is sown.  When they hear, Satan comes immediately and takes away the word that was sown in their hearts.  These likewise are the ones sown on stony ground who, when they hear the word, immediately receive it with gladness; and they have no root in themselves, and so endure only for a time.  Afterward, when tribulation or persecution arises for the word's sake, immediately they stumble.  Now these are the ones sown among thorns; they are the ones who hear the word, and the cares of this world, the deceitfulness of riches, and the desires for other things entering in choke the word, and it become unfruitful.  But these are the ones sown on good ground, those who hear the word, accept it, and bear fruit:  some thirtyfold, some sixty, and some a hundred."  My study Bible explains that discipleship requires both that we have a personal relationship with Christ and that we understand what He teaches.  It adds as commentary on Christ's explanation of the parable that the gospel of God's Kingdom is powerful, but our heart response determines its fruitfulness in our lives.

It's makes particular sense that as those who come to hear Jesus expand in numbers, He begins to speak in parables.  Moreover this first-given parable of the Sower also makes sense in this context, for in recent readings we're told that He has just appointed the Twelve, who will be sent out as apostles, with the message of the Kingdom.  They are the ones who will be like the seeds of the Sower, spread out and planted in the world, as they also sow such seeds.  The calling and appointment of the Twelve is an important turning point in Christ's ministry, signaling the time is right to spread the gospel beyond the places Jesus has been with His message.  But let us note, also, that as the ministry expands in an extremely important way, at the same time opposition can be seen to Jesus (see yesterday's reading, above).  My study Bible explains that parables are stories in word pictures which reveal spiritual truth.  They are drawn from people's experiences in every day life; in this agrarian society, sowing and planting, watching crops grow and produce a harvest, are all images known and understood.  But parables are intended to teach us about the kingdom of God; as my study Bible puts it, to give us glimpses of the One whose thoughts are not our thoughts and whose ways are not our ways (Isaiah 55:8-9).  Hence, Jesus speaks of mysteries, and in particular regarding those people "with ears to hear."  These truths are not evident to all; and even among those who perceive, there are differences and degrees of understanding.  Parables were widely used in Jewish culture, but Jesus makes them central to His teaching and brings them to a profound level that continues to be explored in understanding and to challenge us to grow in our own depth of perception and faith.  While He explains the meaning of this parable to His disciples, we can clearly see that experiences of various types may be common to each of us:  there are times when we hear the word and it immediately goes by the wayside, other times when we fall away with a little challenge, and still others when we stumble when we face opposition or tribulation.  Which of us cannot relate to the notions of the thorns that choke the word:  the cares of this world, the deceitfulness of riches, and the desires for other things entering in? My study Bible also comments that parables challenge the hearer and call for faith to perceive the mysteries of the Kingdom.  Insight into this Kingdom, importantly, does not come solely through an intellectual understanding of the parables.  It says that spiritual enlightenment is communicated through faith in the Person, words, and deeds of Jesus Christ.  Thus, parables are stories that work on levels deep in the heart, that speak to experience, and also tug at the places in our souls and spirits where we are open to more than we already think we know and can be led forward into the things that remain for us mysteries.  When we think of the word being sown, and Jesus Christ the Sower, who is also the Word Himself, let us consider that among those who listen are the Twelve.  They are newly chosen to be sent out to spread that word themselves, and yet they, too, need His explanation for the parable.  In terms of the present yield of their original planting and work, the numbers their word has reached are far more than thirtyfold or sixty or a hundred.  They are in fact incalculable to us now.  But we should remember that while we also encounter mysteries and need insight and understanding and deepening of our faith as do the disciples, we, too, are invited to join in to their work.  When Jesus reveals Himself to the Samaritan woman in John's Gospel, who then brings other villagers to Him, He tells the disciples that this saying is true:  "One sows and another reaps.’'  He says to them,  "I sent you to reap that for which you have not labored; others have labored, and you have entered into their labors" (see John 4:36-38).  Let us take in this parable and drink deeply of its mystery within ourselves, for we also are invited into this activity of the Kingdom, and to enter into labors that produce its fruits for all.

 

 

 

Then He spoke many things to them in parables, saying: "Behold, a sower went out to sow"

 

 On the same day Jesus went out of the house and sat by the sea.  And great multitudes were gathered together to Him, so that He got into a boat and sat; and the whole multitude stood on the shore.  Then He spoke many things to them in parables, saying:  "Behold, a sower went out to sow.  And as he sowed, some seed fell by the wayside; and the birds came and devoured them.  Some fell on stony places, where they did not have much earth; and they immediately sprang up because they had no depth of earth.  But when the sun was up they were scorched, and because they had no root they withered away.  And some fell among thorns, and the thorns sprang up and choked them.  But others fell on good ground and yielded a crop:  some a hundredfold, some sixty, some thirty.  He who has ears to hear, let him hear!"

 

- Matthew 13:1-9 

 

In yesterday's reading, Jesus said to the Pharisees and scribes who had accused Him of casting out demons by the power of demons:  "When an unclean spirit goes out of a man, he goes through dry places, seeking rest, and finds none.  Then he says, 'I will return to my house from which I came.'  And when he comes, he finds it empty, swept, and put in order.  Then he goes and takes with him seven other spirits more wicked than himself, and they enter and dwell there; and the last state of that man is worse than the first.  So shall it also be with this wicked generation."  While He was still talking to the multitudes, behold, His mother and brothers stood outside, seeking to speak with Him.  Then one said to Him, "Look, Your mother and Your brothers are standing outside, seeking to speak with You."  But He answered and said to the one who told Him, "Who is My mother and who are My brothers?"  And He stretched out His hand toward His disciples and said, "Here are My mother and My brothers!  For whoever does the will of My Father in heaven is My brother and sister and mother."   

On the same day Jesus went out of the house and sat by the sea.  And great multitudes were gathered together to Him, so that He got into a boat and sat; and the whole multitude stood on the shore.  Then He spoke many things to them in parables, saying:  "Behold, a sower went out to sow.  And as he sowed, some seed fell by the wayside; and the birds came and devoured them.  Some fell on stony places, where they did not have much earth; and they immediately sprang up because they had no depth of earth.  But when the sun was up they were scorched, and because they had no root they withered away.  And some fell among thorns, and the thorns sprang up and choked them.  But others fell on good ground and yielded a crop:  some a hundredfold, some sixty, some thirty.  He who has ears to hear, let him hear!"  My study Bible comments on today's reading that in the Old Testament, metaphors of sowing and harvesting are common (Psalm 126:5; Jeremiah 31:27-30; Hosea 2:21-23; Joel 3:12-14).  This is because such activity was part of daily life for the people.  Here, Jesus reveals Himself as the promised Messiah.  He is the sower in the earth, who had been foretold in Isaiah 55:10-13.

In today's reading, Jesus introduces parables into His ministry.  He begins with this key parable to all the rest of them, the parable of the Sower.  Above, we note that my study Bible explains the Sower is Christ Himself.  He sows His word.  In our following readings, Jesus Himself will be explaining the parable to His disciples.  But let's consider the setting.  As He goes and preaches by the sea, we're told, great multitudes were gathered together to Him.  So much so, that He got into a boat and sat to speak to them.  His position of sitting while the crowds listen standing on the shore is significant, for this is a position of a teacher.  But the great question is, why in parables?  And why now?  Certainly yesterday's reading holds one clue for us.  He spoke to the Pharisees and the scribes about an unclean spirit cast out of a person, an unclean spirit who can't find rest in the "dry places" he goes to afterward.  So he returns to the person who's like a house empty, swept, and put in order -- but takes seven spirits more wicked than himself.  If we understand Christ's teaching, He's telling the Pharisees (and us) that it's of no use merely to meet the basic standards of "clean" life, if we are not actively pursuing a deeper faith with God.  We want an indwelling of the Holy Spirit, an active and deepening journey of faith in which we pursue God for such depth and closeness.  We want to draw near to God with our hearts, not just our lips, so to speak.  So today, as these great multitudes now come to Him, Jesus effectively challenges the crowds.  They're going to have to make an effort to discern what He's talking about.  He's not going to simply feed people with mysteries and meanings and revelations if they're not committed to such a gift in the first place.  They have to have ears to hear.  That is, God wants us to have spiritual ears to hear with, to deeply desire what is offered so that we cultivate this kind of perception, as best we can.  My study Bible describes parables as stories in word-pictures, which reveal spiritual truth.  They give us seemingly simple pictures of daily life, but represent and communicate the deep things of God.  It notes, "Parables give us glimpses of Him whose thoughts are not our thoughts and whose ways are not our ways (Isaiah 55:8-9)."  The images in parables give us stories, as Christ understood human beings to need stories.  They reveal truth through a responsive heart that will ponder past the "entrance" and into the reality of God's Kingdom.  They are things that we can chew on, think about through the periods of our lives, and experience as revelatory from a number of angles as we do.  So let us be drawn in.  Everybody loves a story, and these stories come from Christ so that we might be drawn in to listen to Him, and reap a harvest of the Kingdom.  

This people honors Me with their lips, but their heart is far from Me

 

 Then the Pharisees and some of the scribes came together to Him, having come from Jerusalem.  Now when they saw some of His disciples eat bread with defiled, that is, with unwashed hands, they found fault.  For the Pharisees and all the Jews do not eat unless they wash their hands in a special way, holding the tradition of the elders.  When they come from the marketplace, they do not eat unless they wash.  And there are many other things which they have received and hold, like the washing of cups, pitchers, copper vessels, and couches.  Then the Pharisees and scribes asked Him, "Why do Your disciples not walk according to the tradition of the elders, but eat bread with unwashed hands?"  He answered and said to them, "Well did Isaiah prophesy of you hypocrites, as it is written:

'This people honors Me with their lips, 

But their heart is far from Me.

And in vain they worship Me, 

Teaching as doctrines the commandments of men.'

"For laying aside the commandment of God, you hold the tradition of men -- the washing of pitchers and cups, and many other such things you do."  He said to them, "All too well you reject the commandment of God, that you may keep your tradition.  For Moses said, 'Honor your father and your mother'; and, 'He who curses father or mother, let him be put to death.'  But you say, 'If a man says to his father or mother, "Whatever profit you might have received from me is Corban" --  (that is, a gift to God), "then you no longer let him do anything for his father or his mother, making the word of God of no effect through your tradition which you have handed down  And many such things you do."

When He had called all the multitude to Himself, He said to them, "Hear Me, everyone, and understand:  There is nothing that enters a man from outside which can defile him; but the things which come out of him, those are the things that defile a man.  If anyone has ears to hear, let him hear!"  When He had entered a house away from the crowd, His disciples asked Him concerning the parable.  So He said to them, "Are you thus without understanding also?  Do you not perceive that whatever enters a man from outside cannot defile him, because it does not enter his heart but his stomach, and is eliminated, thus purifying all foods?"  And He said, "What comes out of a man, that defiles a man.  For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders, thefts, covetousness, wickedness, deceit, lewdness, an evil eye, blasphemy, pride, foolishness.  All these evil things come from within and defile a man."  

 

- Mark 7:1–23 

 

Yesterday we read that, after sending the disciples across the sea and going Himself to the mountain to pray, when evening came, the boat was in the middle of the sea; and Jesus was alone on the land.  Then He saw them straining at rowing, for the wind was against them.  Now about the fourth watch of the night He came to them, walking on the sea, and would have passed them by.  And when they saw Him walking on the sea, they supposed it was a ghost, and cried out; for they all saw Him and were troubled.  But immediately He talked with them and said to them, "Be of good cheer!  It is I; do not be afraid."  Then He went up into the boat to them, and the wind ceased.  And they were greatly amazed in themselves beyond measure, and marveled.  For they had not understood about the loaves, because their heart was hardened. When they had crossed over, they came to the land of Gennesaret and anchored there.  And when they came out of the boat, immediately the people recognized Him, ran through that whole surrounding region, and began to carry about on beds those who were sick to wherever they heard He was.  Wherever He entered, into villages, cities, or the country, they laid the sick in the marketplaces, and begged Him that they might just touch of His garment.  And as many as touched Him were made well. 

 

 Then the Pharisees and some of the scribes came together to Him, having come from Jerusalem.  Now when they saw some of His disciples eat bread with defiled, that is, with unwashed hands, they found fault.  For the Pharisees and all the Jews do not eat unless they wash their hands in a special way, holding the tradition of the elders.  When they come from the marketplace, they do not eat unless they wash.  And there are many other things which they have received and hold, like the washing of cups, pitchers, copper vessels, and couches.  Then the Pharisees and scribes asked Him, "Why do Your disciples not walk according to the tradition of the elders, but eat bread with unwashed hands?"  He answered and said to them, "Well did Isaiah prophesy of you hypocrites, as it is written:  'This people honors Me with their lips, but their heart is far from Me.  And in vain they worship Me, teaching as doctrines the commandments of men.'  For laying aside the commandment of God, you hold the tradition of men -- the washing of pitchers and cups, and many other such things you do."  He said to them, "All too well you reject the commandment of God, that you may keep your tradition.  For Moses said, 'Honor your father and your mother'; and, 'He who curses father or mother, let him be put to death.'  But you say, 'If a man says to his father or mother, "Whatever profit you might have received from me is Corban" --  (that is, a gift to God), "then you no longer let him do anything for his father or his mother, making the word of God of no effect through your tradition which you have handed down  And many such things you do."  My study Bible comments here that the issue Christ addresses is not the observation of Jewish customs or traditions, which He most certainly does not prohibit (Matthew 5:17-19; 23:23).  The issue, rather, is setting human tradition which is contrary to the tradition of God.  The tradition of the elders to which Jesus refers is a body of interpretations of the Law, which for the Pharisees and the scribes was as authoritative as the Law, and often superseded it.  According to this tradition, my study Bible explains, offerings (called Corban) could be promised to God in a way that property or earnings could still be used for oneself, but not for others -- including parents.  Secondary traditions like this one obscure the primary tradition of the Law, contained in God's commandments.

When He had called all the multitude to Himself, He said to them, "Hear Me, everyone, and understand:  There is nothing that enters a man from outside which can defile him; but the things which come out of him, those are the things that defile a man.  If anyone has ears to hear, let him hear!"  When He had entered a house away from the crowd, His disciples asked Him concerning the parable.  So He said to them, "Are you thus without understanding also?  Do you not perceive that whatever enters a man from outside cannot defile him, because it does not enter his heart but his stomach, and is eliminated, thus purifying all foods?"  And He said, "What comes out of a man, that defiles a man.  For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders, thefts, covetousness, wickedness, deceit, lewdness, an evil eye, blasphemy, pride, foolishness.  All these evil things come from within and defile a man."   My study Bible explains that food cannot defile a person because it is created by God and is therefore pure. Evil things, it says, are not from God, and these are what defile a person.

Jesus tells His disciples, "What comes out of a man, that defiles a man.  For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders, thefts, covetousness, wickedness, deceit, lewdness, an evil eye, blasphemy, pride, foolishness.  All these evil things come from within and defile a man."  Jesus speaks of the heart, referring to it as the interior of a person.  This is the place where the reality of a person is found, the place where judgment would look at a person and discern the truth of what is there.  In the book of Samuel, we read that "the Lord does not see as man sees; for man looks at the outward appearance, but the Lord looks at the heart" (1 Samuel 16:7).  This is what is "within" in Christ's phrase here.  And apparently, it is what we hang onto within ourselves that can defile us, the things that come from the heart.  The heart must be quite a busy place, indeed, as it is also the place of beauty.  In Matthew 12, Jesus speaks of the words that come out of our mouths as a kind of fruit of a tree.  For "out of the abundance of the heart the mouth speaks. A good man out of the good treasure of his heart brings forth good things, and an evil man out of the evil treasure brings forth evil things. But I say to you that for every idle word men may speak, they will give account of it in the day of judgment. For by your words you will be justified, and by your words you will be condemned" (see Matthew 12:33-37).  When we look at these sayings, as well as today's reading, we have to notice how the heart is linked with judgment, for good or for bad.  This is the place the Lord knows.  Indeed, another name for the Lord is the "heart-knower" (καρδιογνώστης/cardiognostes in Greek).  This is the word that is translated "who knows the heart" in Acts 1:24; 15:8.  Jesus is not implying that we control every single aspect of every thought we encounter.  But He is implying something quite important about the thoughts we nurture and harbor, and even cherish as treasure within ourselves.  If we look closely at His words in today's reading, He's speaking of character traits -- and once again we have to look at the things which we nurture, treasure, and develop within ourselves.  These are the things that become "treasure," for good or for evil.  When I was a child I would marvel at how dirty I could get playing outside, or possibly helping out at my grandmother's farm in the high summer heat.  As an adult there have been times I would marvel over the scrapes or difficult problems I found myself involved in, when I displeased the wrong person or made a mistake.  It's always a surprise, like a new morning, to discover that things we once thought were so difficult could be wiped clean and disappear -- we can find ourselves in a completely different place than we once felt pegged us in the eyes of others.  But it is the truth of Christ's statements here that are borne out through such experiences:  it's the things that we nurture within that stay with us and defile or beautify.  We can help someone in need and produce the fruits of beauty.  We can harm someone out of spite or our own short-comings and stain the heart with something we need to repent.  These are the things that stay with us, the things that go into making us the persons we are, the kind of fruit we bear in the eyes of Christ, the heart the Lord knows.  Where do we go to clean it and remove the stains, the things that hurt?  How do we know its beauty when it shines like gold in the kingdom of God? 

But these are the ones sown on good ground, those who hear the word, accept it, and bear fruit: some thirtyfold, some sixty, and some a hundred

 

 And again He began to teach by the sea.  And a great multitude was gathered to Him, so that He got into a boat and sat in it on the sea; and the whole multitude was one the land facing the sea.  Then He taught them many things by parables, and said to them in His teaching:  "Listen!  Behold, a sower went out to sow.  And it happened, as he sowed, that some seed fell by the wayside; and the birds of the air came and devoured it.  Some fell on stony ground, where it did not have much earth; and immediately it sprang up because it had no depth of earth.  But when the sun was up it was scorched, and because it had no root it withered away.  And some seed fell among thorns; and the thorns grew up and choked it, and it yielded no crop.  But other seed fell on good ground and yielded a crop that sprang up, increased and produced:  some thirtyfold, some sixty, and some a hundred."  And He said to them, "He who has ears to hear, let him hear!"

But when He was alone, those around Him with the twelve asked Him about the parable.  And He said to them, "To you it has been given to know the mystery of the kingdom of God; but to those who are outside, all things come in parables, so that 

'Seeing they may see and not perceive,

And hearing they may hear and not understand;

Lest they should turn,

And their sins be forgiven them.'"

And He said to them, "Do you not understand this parable?  How then will you understand all the parables?  The sower sows the word.  And these are the ones by the wayside where the word is sown.  When they hear, Satan comes immediately and takes away the word that was sown in their hearts.  These likewise are the ones sown on stony ground who, when they hear the word, immediately receive it with gladness; and they have no root in themselves, and so endure only for a time.  Afterward, when tribulation or persecution arises for the word's sake, immediately they stumble.  Now these are the ones sown among thorns; they are the ones who hear the word, and the cares of this world, and the desires for other things entering in choke the word, and it becomes unfruitful.  But these are the ones sown on good ground, those who hear the word, accept it, and bear fruit:  some thirtyfold, some sixty, and some  a hundred."

- Mark 4:1–20 

 

On Saturday, we read that, after Jesus had appointed the Twelve, they then returned and went into a house.  Then the multitude came together again, so that they could not so much as eat bread.  But when His own people heard about this, they went out to lay hold of Him, for they said, "He is out of His mind."  And the scribes who came down from Jerusalem said, "He has Beelzebub," and, "By the ruler of the demons He casts out demons."  So He called them to Himself and said to them in parables:  "How can Satan cast out Satan?  If a kingdom is divided against itself, that kingdom cannot stand.  And if a house is divided against itself, that house cannot stand.  And if Satan has risen up against himself, and is divided, he cannot stand, but has an end.  No one can enter a strong man's house and plunder his goods, unless he first binds the strong man.  And then he will plunder his house.  "Assuredly, I say to you, all sins will be forgiven the sons of men, and whatever blasphemies they may utter; but he who blasphemes against the Holy Spirit never has forgiveness, but is subject to eternal condemnation" -- because they said, "He has an unclean spirit."  Then His brothers and His mother came, and standing outside they sent to Him, calling Him.  And a multitude was sitting around Him; and they said to Him, "Look, Your mother and Your brothers are outside seeking You."  But He answered them, saying, "Who is My mother, or My brothers?"  And He looked around in a circle at those who sat about Him, and said, "Here are My mother and My brothers!  For whoever does the will of God is My brother and My sister and mother."

 

 And again He began to teach by the sea.  And a great multitude was gathered to Him, so that He got into a boat and sat in it on the sea; and the whole multitude was one the land facing the sea.  Then He taught them many things by parables, and said to them in His teaching:  "Listen!  Behold, a sower went out to sow.  And it happened, as he sowed, that some seed fell by the wayside; and the birds of the air came and devoured it.  Some fell on stony ground, where it did not have much earth; and immediately it sprang up because it had no depth of earth.  But when the sun was up it was scorched, and because it had no root it withered away.  And some seed fell among thorns; and the thorns grew up and choked it, and it yielded no crop.  But other seed fell on good ground and yielded a crop that sprang up, increased and produced:  some thirtyfold, some sixty, and some a hundred."  And He said to them, "He who has ears to hear, let him hear!"  We observe that two important things happen at this stage of Christ's ministry in Mark's Gospel.  Just as the multitudes grow so large in following Him that Jesus has to have a boat kept ready in case the crowd threatens to crush Him, Jesus has appointed twelve from among His disciples who will also become apostles, to be sent out in a future mission.  Secondly, we get today's reading, this beginning of preaching in parables.  Both the appointment of the Twelve, and now this first parable, seem to be signs that Christ wants to call those out of the multitude who will truly be His followers (He who has ears to hear, let him hear!), and that the numbers of those who gather to hear will only grow.  Here, as in the other Synoptic Gospels, Jesus begins with the parable of the Sower.  My study Bible calls parables stories in word-pictures, which reveal spiritual truth.  All of the Scriptures, but especially the Gospels, are filled with parables; they are images drawn from daily life in the world to represent and communicate the things of God.  My study Bible tells us that parables give us glimpses of God whose thoughts are not our thoughts and whose ways are not our ways (Isaiah 55:8-9).  

But when He was alone, those around Him with the twelve asked Him about the parable.  And He said to them, "To you it has been given to know the mystery of the kingdom of God; but to those who are outside, all things come in parables, so that  'Seeing they may see and not perceive, and hearing they may hear and not understand; lest they should turn, and their sins be forgiven them.'"   As Jesus indicates by quoting Isaiah 6:9-10, a listener must have spiritual ears to hear -- and even then not all have the same degree of understanding.  He isn't using parables to blind the people or to lead them to punishment, my study Bible explains.  Rather, it teaches us that we're responsible for our own lack of receptivity.  If people have grown dull and insensitive, they become unwilling to accept the message of the parables.  Therefore, as my study Bible explains it, the parables of Christ are meant to open the eyes of His hearers to the truth and lead them to produce the fruits of righteousness, in the same way that the prophets like Isaiah had a mission to open the eyes of Israel to see the acts of God.  Parables challenge the hearer and call for faith to perceive the mysteries of Gods' kingdom, my study Bible says. This insight doesn't come through mere intellectual understanding, but rather is a communication of faith in the Person, words, and deeds of Christ.  In John's Gospel, Jesus teaches, "He who has seen Me has seen the Father" (John 14:9).  Through His parables, as my study Bible puts it, we are meant to be drawn past the door of the Kingdom of heaven, to love and know God, and believe in God's grace, mercy, and forgiveness -- so that we might order our lives according to God's Holy Word.   In John chapter 12, Jesus quotes from this same prophecy of Isaiah, but in the context of the lack of faith, despite all of the marvelous works Christ has done (see John 12:37-41).  So, we're not to understand this as saying that God causes spiritual blindness in those who would otherwise have been faithful.    Rather, again we are to understand from several places in Scripture, that God gives people up to their own devices and self-chosen blindness (see Romans 1:24-26).  It's important to note that to "hear" Christ is to be on the road to healing, and that the emphasis here is once upon on the therapeutic character of this ministry.  Repentance is akin to healing, so that we become the "good ground" for the word.

 

 And He said to them, "Do you not understand this parable?  How then will you understand all the parables?  The sower sows the word.  And these are the ones by the wayside where the word is sown.  When they hear, Satan comes immediately and takes away the word that was sown in their hearts.  These likewise are the ones sown on stony ground who, when they hear the word, immediately receive it with gladness; and they have no root in themselves, and so endure only for a time.  Afterward, when tribulation or persecution arises for the word's sake, immediately they stumble.  Now these are the ones sown among thorns; they are the ones who hear the word, and the cares of this world, and the desires for other things entering in choke the word, and it becomes unfruitful.  But these are the ones sown on good ground, those who hear the word, accept it, and bear fruit:  some thirtyfold, some sixty, and some  a hundred."  Here, Christ reveals Himself as the promised Messiah.  He is the Sower, who has been foretold in Isaiah 55:10-13.  The primary importance of this identity is such that this parable is always offered first before the others.

 

My study Bible also notes on this parable that contrary to certain teachings that a person is permanently saved at the moment one professes faith (a view which was never held by the historic Church), the teaching of Jesus is clear that it is possible to believe for a while and then fall away.  Even the word sown in their hearts may be taken away, and others who receive it with gladness may endure only for a time.  Moreover, we observe that the cares of this world, and the desires for other things, can choke this word sown in the heart.  This is not a case of lack of belief, but rather that it becomes unfruitful.  And this is something in particular to watch, for Christ does not expect us simply to believe and then not live our faith.  It is this condition of lack of spiritual fruit that He declares to be one in which the word of God is choked by thorns so that it yielded no crop.  So, according to the parable and Christ's teachings here, the word of God only reaches its fullness when it bears spiritual fruit, produces a crop that pleases God.  We need to live our faith, not merely hold particular ideas about its truth.  I was recently listening to a  podcast in which a priest pointed out that people are perfectly capable of holding particular beliefs, but nonetheless acting against them or otherwise not in accordance with them.   If this weren't perfectly possible, he said, there would be no such thing as hypocrisy.  Jesus Himself alludes to this many times, perhaps most powerfully in His grand critique of the scribes and Pharisees in Matthew 23.  His greatest criticism is of their hypocrisy.  In Matthew 15, Jesus quotes from Isaiah again:  "These people draw near to Me with their mouth, and honor Me with their lips, but their heart is far from Me.  And in vain they worship Me, teaching as doctrines the commandments of men" (see Matthew 15:8-9; Isaiah 29:13).  In each of these instances Christ isn't asking simply for faith so much as He's demanding a faith that lives through our choices and actions in the world.  Jesus makes this clear also in the conclusion of the parable, when He explains, "But these are the ones sown on good ground, those who hear the word, accept it, and bear fruit:  some thirtyfold, some sixty, and some  a hundred."    These statements of praise for an abundance of spiritual fruit borne from good ground make it clear that what Christ desires is a kind of expression of active faith in the world, something that is produced from our faith.  That is, from living our faith.  If we take a close look at the parable of Judgment, that of the Sheep and Goats in Matthew's Gospel (Matthew 25:31-46), we'll see that the sheep and goats are separated not on the basis of faith, but on the basis of the expression of faith, either in what they have done or haven't done.  These expressions of faith come in the form of compassion and mercy, akin to the character of Christ, and the nature of the grace which we receive from God and creates communion with God.  As such, we can see the true living of our faith as an expression which seals, creates, and expands that communion.  This is very important, because the very nature of our faith reveals our God, and "what manner of spirit" we are of (see John 9:49-56).  This is Christ's only definition of "good ground" in the parable, the ground that produces the spiritual fruit in abundance, to greater or lesser degrees possible for each one.  So let us consider for today what "spiritual fruit are.  In the parable of the Sheep and the Goats, judgment is based on acts of compassion extended to those who belong to Christ, as part of the communion of Christ, and in particular to the "least of these My brethren," in Christ's words.  St. Paul names the following as fruits of the Spirit:  "love, joy, peace, longsuffering, kindness, goodness, faithfulness, gentleness, self-control" (see Galatians 5:22-23).  These apparently surpass obedience to a law, for "against such there is no law."  Let us also pay attention to the communion in Christ created by such acts, as the parable of the Good Samaritan teaches (Luke 10:25-37).  As that particular parable also illustrates, and Jesus makes clear in the parable of Judgment, it is acts of compassion that benefit the "least of these" we should keep in mind, for this is what Christ stresses for us.  Each of these factors:  kindness, charity, mercy, compassion, humility in serving "the least" in the ways we can, the fruit of the Spirit named by St. Paul, and all the ways in which we build and secure the communion of Christ among us reveals who we are, and how we live our faith.  Let us be the good ground for Christ's word.