1st Reading – Isaiah 55:10-11
Thus says the LORD:
Just as from the heavens
the rain and snow come down
and do not return there
till they have watered the earth,
making it fertile and fruitful,
giving seed to the one who sows
and bread to the one who eats,
so shall my word be
that goes forth from my mouth;
my word shall not return to me void,
but shall do my will,
achieving the end for which I sent it.
This brief reading from the prophet Isaiah is a metaphor that celebrates the power of God’s word. The author looks to the workings of the natural world as a beautiful way to explain the ways of God, an explanation that be the perfect complement to Jesus’ Parable of the Sower in our gospel reading.
Thus says the LORD: Just as from the heavens the rain and snow come down and do not return there till they have watered the earth, making it fertile and fruitful, giving seed to him who sows and bread to him who eats,
God assures the people of the power of his word with an analogy that would have resonated with people in the arid climate of the Near East.
This analogy provides a glimpse of what ecologists today call the hydrologic cycle — continuous movement of water between the earth and its atmosphere. Isaiah’s knowledge of this cycle comes from observing nature itself, the primary source of wisdom.
Rain and snow fall from the sky and water the earth, softening it and making it fertile. The water then returns to the heavens, having accomplished its purpose.
The ordered nature of God’s creation is reliable, an order we can trust. Contrary to our human arrogance, we are totally dependent on the fertility of the natural world and the laws that govern it.
so shall my word be that goes forth from my mouth; it shall not return to me void, but shall do my will, achieving the end for which I sent it.
Speaking through the prophet, God declares: So it is with my word!
Similar to the rain and the soil, there is a direct correlation between the word of God and the outcome it accomplishes. Like the forces of nature, God’s word is consistent and reliable, and humans are totally dependent on it.
We can have absolute confidence in the miracle of God’s word, just as we trust in the miracles of nature that sustain our lives.
This passage also carries a christological significance, seeing Jesus Christ as the personified Word of God (see Wisdom 8:4, 9:9-10, and 18:14-15). Through this lens, we see Jesus as the fulfillment of God’s promises and the embodiment of God’s Word made flesh. Just as God’s Word does not return empty but accomplishes its purpose, Jesus fulfilled the divine plan of salvation through his life, death, and resurrection.
2nd Reading – Romans 8:18-23
Brothers and sisters:
I consider that the sufferings of this present time are as nothing
compared with the glory to be revealed for us.
For creation awaits with eager expectation
the revelation of the children of God;
for creation was made subject to futility,
not of its own accord but because of the one who subjected it,
in hope that creation itself
would be set free from slavery to corruption
and share in the glorious freedom of the children of God.
We know that all creation is groaning in labor pains even until now;
and not only that, but we ourselves,
who have the firstfruits of the Spirit,
we also groan within ourselves
as we wait for adoption, the redemption of our bodies.
In our second reading, Saint Paul eloquently captures the tension between the present sufferings of the world and the future glory that awaits us, inviting all to ponder the profound hope that comes with our expectation of redemption.
Brothers and sisters: I consider that the sufferings of this present time are as nothing compared with the glory to be revealed for us.
Jewish teaching held that before the arrival of the Messianic age (the age of fulfillment), there would be a period of intense tribulation and suffering.
This idea that the process of redemption and the establishment of God’s kingdom often involves a period of distress and upheaval before the ultimate fulfillment of God’s purposes is often called “the birth pangs of the Messiah,” which Jesus himself alluded to in Matthew 24:8 and Mark 13:8.
This imagery draws upon the metaphor of childbirth, where the pains increase in intensity before the joyous arrival of a child. Just as the intense pain of giving birth is temporary and forgotten when the child is born, these present afflictions will also pass.
“It is fitting for us, meditating upon the glory of this splendor, to endure all afflictions and persecutions because, although the afflictions of the just are many, yet those who trust in God are delivered from them all.” [Saint Cyprian of Carthage (ca. 250 AD), Letters 6(2)]
For creation awaits with eager expectation the revelation of the children of God;
The entire created world shares in the destiny of humankind. It eagerly awaits God’s revelation to man, not as mere spectators, but as active participants.
Recall Yahweh’s promise to Noah of the covenant to be made “between myself and you and every living creature” (Genesis 9:12-13).
for creation was made subject to futility, not of its own accord but because of the one who subjected it,
Futility (mataiótēs), which is also translated as “frustration” or “vanity,” is the inability to fulfill one’s intended purpose.
The frustration experienced by the created world is a consequence of sin and decay, which originated from Adam’s sin. Recall that in response to Adam’s sin, God cursed the ground (Genesis 3:17).
Therefore, all of creation eagerly longs for the redemption that will come with God’s revelation to man.
in hope that creation itself would be set free from slavery to corruption and share in the glorious freedom of the children of God.
In the same way that creation shared in the consequences of human sin, it will also partake in its liberation.
This all points to a profound and intimate bond that exists between creation and humanity.
“Paul means by this that the creation became corruptible. Why and for what reason? Because of you, O man! For because you have a body which has become mortal and subject to suffering, the earth too has received a curse and has brought forth thorns and thistles (see Genesis 3:18). … The creation suffered badly because of you, and it became corruptible, but it has not been irreparably damaged. For it will become incorruptible once again for your sake. This is the meaning of “in hope.” [Saint John Chrysostom (ca. 391 AD), Homilies on the Epistle to the Romans 14]
We know that all creation is groaning in labor pains even until now;
This hearkens back to the idea of “the birth pangs of the Messiah”; creation is also undergoing suffering as part of its rebirth.
and not only that, but we ourselves, who have the firstfruits of the Spirit, we also groan within ourselves as we wait for adoption,
In agriculture, firstfruits were the initial portion of a year’s harvest and an indication of what to expect for the entire harvest.
Similarly, when Christ sent the Holy Spirit at Pentecost, believers were endowed with the first installment of their ultimate fulfillment as God’s adopted children. We now eagerly await our complete redemption and transformation.
Paul offers hope that not only human beings, but the whole created order will partake in the redemptive power of Jesus Christ.
the redemption of our bodies.
The ultimate fulfillment of salvation includes the resurrection and glorification of the physical bodies of believers.
God’s redemptive work includes every aspect of our being, body and soul.
“The adoption as sons is the redemption of the whole body.” [Saint Ambrose of Milan (ca. 380 AD), Letter to Priests 52]
Gospel – Matthew 13:1-23
On that day, Jesus went out of the house and sat down by the sea.
Such large crowds gathered around him
that he got into a boat and sat down,
and the whole crowd stood along the shore.
And he spoke to them at length in parables, saying:
“A sower went out to sow.
And as he sowed, some seed fell on the path,
and birds came and ate it up.
Some 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.
But some seed fell on rich soil, and produced fruit,
a hundred or sixty or thirtyfold.
Whoever has ears ought to hear.”
The disciples approached him and said,
“Why do you speak to them in parables?”
He said to them in reply,
“Because knowledge of the mysteries of the kingdom of heaven
has been granted to you, but to them it has not been granted.
To anyone who has, more will be given and he will grow rich;
from anyone who has not, even what he has will be taken away.
This is why I speak to them in parables, because
they look but do not see and hear but do not listen or understand.
Isaiah’s prophecy is fulfilled in them, which says:
You shall indeed hear but not understand,
you shall indeed look but never see.
Gross is the heart of this people,
they will hardly hear with their ears,
they have closed their eyes,
lest they see with their eyes
and hear with their ears
and understand with their hearts and be converted,
and I heal them.
“But blessed are your eyes, because they see,
and your ears, because they hear.
Amen, I say to you, many prophets and righteous people
longed to see what you see but did not see it,
and to hear what you hear but did not hear it.
“Hear then the parable of the sower.
The seed sown on the path is the one
who hears the word of the kingdom without understanding it,
and the evil one comes and steals away
what was sown in his heart.
The seed sown on rocky ground
is the one who hears the word and receives it at once with joy.
But he has no root and lasts only for a time.
When some tribulation or persecution comes because of the word,
he immediately falls away.
The seed sown among thorns is the one who hears the word,
but then worldly anxiety and the lure of riches choke the word
and it bears no fruit.
But the seed sown on rich soil
is the one who hears the word and understands it,
who indeed bears fruit and yields a hundred or sixty or thirtyfold.”
This week we move forward in Matthew’s gospel to the Parable of the Sower.
Anyone who has visited the Sea of Galilee will appreciate the details of this parable. The plain to the west of the lake is marked with intersecting paths; the soil is often rocky or has rocks just below the surface, and with creek beds that are usually dry but with residual moisture. Scattered throughout are clusters of large thorn bushes.
On that day, Jesus went out of the house and sat down by the sea.
It is still early in Jesus’ ministry. His teaching has expanded into the public arena; he is no longer speaking merely to his disciples.
The sea is the Sea of Galilee, also known as Lake Gennesaret or the Sea of Tiberias.
Such large crowds gathered around him that he got into a boat and sat down, and the whole crowd stood along the shore.
Jesus’ teaching and miracles have attracted large crowds. They were eager to hear his words and witness the signs and wonders he performed.
The crush of the crowd was so intense that Jesus moves onto the water. Picture Jesus in a boat while the sloping shore within earshot is covered with people: sort of a natural amphitheater.
And he spoke to them at length in parables, saying:
A parable is a distinct literary form that compares the audience to whom it is told with elements of the narrative. Its purpose is to encourage people to change their ways by helping them recognize their own shortcomings or faults.
The use of parables as a teaching method was widespread and not exclusive to Jesus or his time in history.
“A sower went out to sow.
To appreciate this parable, it’s important to know a bit about farming practices in Palestine at the time. Time was too precious to waste in preparing the difficult and rocky soil; the seeds were simply tossed out everywhere before the ground was plowed. (Side note: this is the origin of the word “broadcast.”)
And as he sowed, some seed fell on the path, and birds came and ate it up.
This path isn’t a road, but a hard path that had been trampled down in the fields. The compacted soil of the path could not be plowed so the seed lay on the surface, where birds could get at it.
Some fell on rocky ground, where it had little soil.
The seeds were tossed everywhere, even where the limestone base lies very near the surface. Much of Palestine is rocky, and the topsoil is often quite thin.
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.
The seed sprouts quickly but are unprotected by deeper soil and unable to sink roots. In the blaze of the Palestinian sun, the sprouts burn up and shrivel.
Some seed fell among thorns, and the thorns grew up and choked it.
Wild thorns are the most common weed in this area and a constant annoyance to farmers. The soil is sufficiently deep, but the weeds are powerful enough to choke out the new sprouts.
This story is called the Parable of the Sower, but it might better be understood as the Parable of the Soil. The role of the sower is unremarkable — the point being made is about the varying receptivity of the soil.
But some seed fell on rich soil, and produced fruit, a hundred or sixty or thirtyfold.
When the seeds fall on deep, unencumbered soil, they bear abundantly. However, note the diversity among the various yields.
The meaning of the parable is quite clear: the crowd is being compared to the soil. The seed is the Word of God, and the soil represents their receptivity to the Word (i.e. the condition of their hearts).
Paired with our first reading, we have a beautiful insight into how receptivity to God’s word combined with the efficacy and power of his word produces a mighty yield.
Whoever has ears ought to hear.”
This phrase was a common expression used by Jesus throughout his teachings (e.g. Matthew 11:15; 13:43). It is a call to attentiveness and understanding, urging the listeners to go beyond mere hearing and to truly grasp the deeper meaning of his words.
The disciples approached him and said, “Why do you speak to them in parables?”
Jesus used parables to accommodate the wide diversity of his audience, which included:
- people who were truly open to his message,
- people with misguided expectations about a nationalistic Messiah who would overthrow Roman occupation,
- people who were idly interested in seeing Jesus’ miracles as a form of entertainment, and
- antagonistic Jewish leaders who wished him dead.
Parables are a bit like a puzzle: they gain the listener’s attention, excite their curiosity, and fix the story in their memory. Those who truly wanted to learn more would work to understand the lesson and return to hear Jesus again, as his disciples did.
In our gospel reading next week, Matthew will comment further on Jesus’ use of parables:
“All these things Jesus spoke to the crowds in parables. He spoke to them only in parables, to fulfill what had been said through the prophet: ‘I will open my mouth in parables, I will announce what has lain hidden from the foundation of the world’” (Matthew 13:34-35, quoting Psalm 78:2).
He said to them in reply, “Because knowledge of the mysteries of the kingdom of heaven has been granted to you, but to them it has not been granted.
Jesus calls out the disciples’ enormous privilege. They have been granted special insight, while others have not been given this gift.
To anyone who has, more will be given and he will grow rich; from anyone who has not, even what he has will be taken away.
Precisely because the disciples have faith in Jesus and earnestly seek to comprehend his teachings, they will be granted an even deeper understanding of God and his divine truth.
Those who reject Jesus will gradually lose interest in spiritual matters and will grow ever blinder; it’s as if the little understanding they have is being taken away from them.
This verse also sheds light on the Parable of the Sower itself, which beautifully illustrates the dynamics of divine grace: God bestows grace, and humanity freely responds to it. As a result, those who embrace grace with openness receive more grace and continue to grow in holiness, while those who reject God’s gifts become closed off, entangled in selfishness and sin, and eventually lose God’s grace completely.
This is why I speak to them in parables, because ‘they look but do not see and hear but do not listen or understand.’
Parables are a revelatory teaching technique. Only after the compelling tale is finished does the listener realize that the story is actually about them: they are being compared to someone or something in the story in a powerful and unexpected way. Through that comparison, Jesus calls them to conversion.
This is an extremely effective way of reaching those who just don’t “get it,” or as Jesus puts it, those who “look but do not see and hear but do not listen or understand.”
Isaiah’s prophecy is fulfilled in them, which says: ‘You shall indeed hear but not understand you shall indeed look but never see. Gross is the heart of this people, they will hardly hear with their ears, they have closed their eyes, lest they see with their eyes and hear with their ears and understand with their heart and be converted, and I heal them.’
Jesus quotes Isaiah 6:9-10, the longest explicit quotation in Matthew. He is pointing out the hardness of heart of those who resist God’s gift of divine grace.
It isn’t enough to simply hear Jesus’ words, we must open our hearts and minds to internalizing them and putting his teachings into practice.
“But blessed are your eyes, because they see, and your ears, because they hear. Amen, I say to you, many prophets and righteous people longed to see what you see but did not see it, and to hear what you hear but did not hear it.
This beatitude expresses the privileged role of the disciples as eyewitnesses, calling them blessed, happy.
For centuries, many righteous people of the Old Testament lived in hope of the Messiah. During Jesus’ public life, his disciples were fortunate enough to not only see and hear him but to be on close terms with him.
This exceptional experience was obviously not theirs because of any special merit. In the fullness of his divine plan, God determined that the time had come for the Old Testament prophecies to be fulfilled
For our part, we must realize that God provides every soul with opportunities to encounter him: we must be sensitive enough to seize these moments and not let them slip away. There were many people in Palestine who saw and heard the Incarnate Son of God but did not have the spiritual sensitivity to recognize him.
“Hear then the parable of the sower.
Jesus provides a deeper insight into the meaning of his story, going beyond the lesson in the parable and employing an allegorical interpretation.
Instead of deriving its meaning from a single comparison between something in the story and the audience (as a parable does), an allegory draws meaning from multiple comparisons. Various elements in an allegory symbolize specific ideas on a one-to-one basis.
In this case, the story calls out the things that prevent God’s word from taking root in people’s hearts: the evil one, tribulation, persecution, anxiety, and the lure of riches.
The seed sown on the path is the one who hears the word of the kingdom without understanding it, and the evil one comes and steals away what was sown in his heart.
This lack of understanding isn’t due to intellectual weakness but rather a deficiency in love.
A hardened heart is susceptible to the influence of the devil.
The seed sown on rocky ground is the one who hears the word and receives it at once with joy. But he has no root and lasts only for a time. When some tribulation or persecution comes because of the word, he immediately falls away.
This group receives the Word of God with initial joy but lacks a deep foundation. When challenged, their faith quickly withers.
The seed sown among thorns is the one who hears the word, but then worldly anxiety and the lure of riches choke the word and it bears no fruit.
This group hears the Word but is distracted by worldly concerns and the pursuit of wealth. These competing concerns hinder the growth and fruitfulness of the Word in their lives.
But the seed sown on rich soil is the one who hears the word and understands it, who indeed bears fruit and yields a hundred or sixty or thirtyfold.”
The final group hears, understands, and embraces the Word with a receptive heart.
Again, note that even among this group, the yields vary. Individual believers are endowed with different gifts, and some have a more mature faith than others. Our job is to strive for the highest degree of fruitfulness we can in our own lives (John 15:8).
As long as our hearts are sincere and our lives are aligned with God, a thirtyfold harvest will be lovingly accepted by God, for we are under grace, not under the law (Romans 6:14).
Connections and Themes
Levels of receptivity. By definition, disciples must be receptive to their master. As disciples of Christ, then, we must scrutinize our receptivity to Jesus. Is our openness superficial and easily swayed, like rocky ground? Is it easily distracted and pulled in different directions, like thorny ground? Or are we genuinely receptive to the word of God, like fertile ground that produces a yield? And ultimately, is that yield as abundant as it can be?
The word of God. What is it we should be open to? To the words of Scripture, the expressions of the liturgy, the transformative power of the sacraments, and the living traditions of our community. The word of God is sown in many forms and may challenge our perspectives and beliefs. While it’s easy to accept what aligns with our own thinking, the true test lies in our openness to insights or practices that stretch us and require us to reevaluate our convictions. At issue is not the character of the seed but the disposition of the soil.
God can work through anyone, whether they are recognized leaders, ordinary individuals within our community, children, elders, or even those we may not initially resonate with. God generously sows the seed of his word throughout our lives. The question is: How will we receive it?
The world of God. The people of biblical times were very in tune with the natural world and saw God’s revelation in it. Isaiah used this understanding in our first reading to illustrate the power of God’s word. In the second reading, Paul emphasized that the ultimate fulfillment of God’s plan includes the redemption of the entire creation, not just humanity.
However, as human knowledge and sophistication have increased, we have become less attentive to the essential interconnectedness of all life. We have neglected the needs of the natural world, turning a blind eye to its cries and becoming indifferent to our role within it.
Nevertheless, the word of God remains potent and purposeful. Nature, though currently burdened and marred by futility, eagerly anticipates its ultimate restoration. Those who embrace God’s word will bear the fruits of transformation and yield a harvest for us all.
Sunday Readings 