Nineteenth Sunday of Ordinary Time (A)

 

Nineteenth Sunday of Ordinary Time (A) [Mt 14:22-33]

09.08.2026

Jesus Walks on the Water

Readings: (1) 1 Kings 19:9.11-13 (2) Rom 9:1-5

1.    Theme in brief:

Progress from little faith to greater faith

2.    Focus Statement:  

We need to make a progress from our little faith to a deeper faith in order to get sufficient spiritual energy to battle against the storms of life such as trials, fears, doubts and evil forces.

3.    Explanation of the text

Today’s gospel that narrates the miracle of Jesus walking on water and stilling the storm in the sea is meant to teach the disciples a lesson about the necessity of moving from little or shallow faith to a deeper faith in him. It teaches them that they need to constantly struggle against some great ‘storms’ that batter against their faith in God or Christ, such as trials, fears, doubts and influence of evil forces. These are the tempests or storms that threaten to sink the ‘boat’ of life in the faith-journey of disciples. This passage is rich in symbolic meanings: (1) the wind blowing against their boat (14:24) symbolizes the trials and temptations that the disciples have to struggle against in their faith-journey; (2) their getting terrified when they saw Jesus walking on water, with the thought of seeing a ghost and crying out in fear (14:26), symbolizes the forces of fear overruling their faith in God; (3) Jesus’ rebuke of Peter points at his doubts due to his little faith (24:31); and (4) the roaring sea and the mighty waves symbolize the evil or satanic powers at work in the sea as it was the common worldview of the Jews at the time of Jesus. Here we see Jesus struggling against these evil forces and winning a victory over them by stilling the storm (14:32).

It is significant that Jesus retreats to the mountain “by himself” to pray (14:23) while he sends his disciples out into the raging and roaring sea. In Matthew’s Gospel mountain is a place for encountering God in solitude. This could serve the purpose of giving an example of the need of prayer in the midst of maddening activism, or testing the faith of the disciples when they meet a crisis in his absence.

What terrified the disciples is not the possibility of sinking and dying but the sight of Jesus walking on water whom they think to be a ghost. Though everybody says what they see is a ghost (14:26), Peter seems to have some faith in Jesus mixed with equal doubt. This is why he says: “If it is you, command me to come to you on water” (14:28). When Jesus commands him to come, he ventures to walk on water towards Jesus (14:29). But his faith is less than what is required for a true disciple. He begins to sink because he "notices the strong wind," gets frightened, and cries out "Lord, save me" (14:30). Jesus chides him, “You of little faith, why did you doubt” (14:31)? This rebuke is intended for all his disciples because they are shown as persons who underestimate Jesus’ power over the forces of nature. Peter represents all the disciples for his impulsive love for the Lord; at the same time for the smallness of his faith weakened by fear and doubt. As long as Peter has faith, he shares Jesus’ power of walking on the water; but the moment he doubts, due to the littleness of his faith, he begins to sink. Then Jesus alone can rescue him.

The disciples never think of the possibility of Jesus knowing their present plight or problems and coming to their rescue by walking on the water and stilling the storm (14:25, 32). Though Peter’s attempt to walk on water is his own idea, Jesus approves it by asking him to come to him on water (14:28-29). Peter should have realized, once Jesus has approved his decision, what he has to do is only to trust in him and put himself into his care. Peter fails to do it, precisely because he forgets about the predominance of Jesus’ almighty power over the storm’s mighty power. He doubts at the very presence of Jesus or his power to rescue him at the time of storm.

The disciples learn some lessons from this event: (1) Their faith always remains vulnerable to storms of life. Only a deeper faith of offering their whole life to God with total trust in him can give them sufficient spiritual energy to face these storms. (2) Jesus has authority not only over sin (because he forgives sins) and sickness (because he heals the sick), but also over the forces of nature. This leads them to make a confession of faith in him that he is truly the Son of God (14:33).

4.    Application to life                     

Our life is a journey, and because of our faith it is a faith-journey or a pilgrimage. In this journey we are often driven by forces more powerful than we can control.  Faith is not a readymade thing. It has its own ups and downs; it grows and wanes. It is constantly threatened by ‘storms’ of life. Today’s gospel text points to the trials, fears, doubts and evil forces that blow against our faith. They are like the storms that threaten to sink our faith-life’s boat.

Trials of faith come to us in many ways: when sudden calamities and misfortunes fall on us; when God seems to be simply absent and not caring for us; when our suffering is not taken away; when we face failures and disappointments one after another; when God seems to be not listening to our prayers; etc. Our fears increase day by day as the world advances: fear of being robbed; of being attacked by an enemy; of remaining unemployed; of losing a job; of being killed in a bomb blast or accident; of a sudden transfer to a remote place; of dreadful sicknesses like cancer and heart attack; of being left alone in old age; of breakage of love-relationships; of what others may think of us or say to us when we try to behave differently from others; of our children getting into deviant or criminal behaviour; of natural or man-made calamities (like accidents, floods, earthquakes, cyclones); of the unknown future; of untimely or unprepared death…. The list goes on ……… These fears, whether imaginary/ unrealistic or realistic, seem to become our masters controlling and driving us to wrong directions.

Sometimes doubts about our faith also haunt us. We doubt whether all our efforts will be fruitful; whether our plans will succeed; whether there is a God who allows the just to suffer; why does he permit suffering; why can’t he control it with his almighty powers; why does he allow natural calamities to fall on us when we do his work; why there is so much evil in the world….? Besides, there are so many evil forces operative in the world such as corruption, unjust structures of society, crimes against humanity, terrorism, wars, riots, substance abuses, ruthless exploitation of natural resources leading to eco-injustice, etc. When we become victims of these evil forces, our faith is severely tested. There are evil forces in our basic (human) nature also which try to work against our faith such as anger, greed, lust, pride, sloth, envy and gluttony.

When trials, fears (whether real or imaginary), doubts and evil forces take control of us and rule over our minds, they enslave us. Instead of the Lord directing our lives, these four ‘storms’ become an independent force driving us where we may not like to go. They become our worst masters and control or drive us to wrong directions such as depression, disappointment, meaninglessness, emptiness, etc. Faith involves a constant struggle against all these forces. As long as our faith remains strong we can walk on water like Peter and face any storm. As soon as our faith becomes weak, we will begin to doubt whether the Lord will hold or not, though he says, “Come!” That is the time we begin to sink.

Faith is a total surrender of our life into the hands of the Lord, trusting his power. Our faith has to grow from doubting the presence of the Lord in trials to a total surrender to him. Jesus invites us to grow from our little and doubtful state of faith to one of confession and surrender. We lose trust in the power and goodness of the Lord when we face the darkness. We need deep faith to recognise the voice of the Lord who invites us to ‘come’ to him with his outstretched arms. Sometimes he invites us to venture into an unknown journey. When we doubt about the Lord’s trustworthiness, we may stumble like Peter. The Lord invites us to abandon ourselves into his arms just like a child.

We have to believe in the Lord’s power to calm the tempests of our life and cry to him, “Lord, save me” (14: 30)! When Peter saw the power of the mighty wind, he failed to see Jesus and trust in his superior power. Our faith remains strong as long as we fix your eyes firmly on Jesus. We need to admit that we are people of little faith like Peter (14:31), because when we see the strength of the storm we forget the power of the Lord over them. Thus we sink to the bottom of our trust. We have to grow from this little faith to a deeper faith of surrender of our whole life into the Lord’s hands. An experience of calmness after going through tempests leads us to confession and adoration of the Lord as our only Saviour (14:33).

We can distinguish between three aspects of faith: (1) faith-observance or faith-practice, (2) faith-knowledge, and (3) faith-surrender. The first one consists of following religious customs, traditions, rituals and practices like attending church on Sundays, receiving sacraments, observing religious feasts, attending novenas, wearing or displaying religious signs and images, keeping fasts, making sign of the cross, saying prayers known to us, etc. The second one consists of acquiring knowledge about our faith which we normally get through catechism (Sunday School) and other religious instructions including those we get during religious conferences, retreats, Sunday sermons or by personal reading. The third one consists of accepting God as the only Lord and Master of life, doing his will and allowing him to take us where he wants and do with us what he wants. This is the faith that leads to surrendering our entire life – all that we are and all that we have – into his hands. This aspect of faith can become very hard at times.

Many of us think that our faith consists of only first two sides. We go through all the religious practices and rituals without allowing our faith to influence our life – our attitudes, behaviour and action. Secondly, we may think we are strong in faith when we know answers to many questions on our religion or from the Bible. But it may remain only as knowledge in our heads or it may be used for religious debate/discourse. This head-level knowledge may not save us when our faith is severely tested due to storms of life mentioned above. Though we need to practice religious customs and rituals, and need to have sufficient knowledge of our faith, these things alone are not sufficient to face the power and strength of the winds that blow against us. Only when we offer our entire lives to God, put him in charge of our lives and permit him to do what he wants with us, we get the power to bear unbearable situations, to do what humanly speaking seems to be impossible, and to accept persons and situations as they are. Let us examine and see whether our faith includes this third and most important aspect. For that, we have to move from mere ‘religiosity’ (that is, limiting our faith only to practice of rituals) to cultivation of a personal spirituality that motivates us to say with an act of total surrender to God: “Do what you want with me Lord; I’m yours”.

5.    Response to God's Word

What are the trials, fears, doubts and evil forces that blow against our faith and threaten to sink it? Do we allow these forces to take control of us and rule over our minds or enslave us?  When we do not understand God’s ways and do not find solution to our problems, do we surrender our life into the hands of the Lord, trusting in his power? Do we make efforts to deepen our faith by going beyond ritual practices? Do we really believe that faith is such a great force that it can ‘move mountains’ and ‘uproot trees’ – that is, motivate us to face mountainous problems and uproot deeply rooted evil habits?

6.    A prayer

In full response to your love O Lord, I offer to you whatever I have and I am. Whatever I have is your gift to me, and whatever I am is my gift to you. Therefore, I lovingly and willingly return to you whatever you have given me, without any reserve. Take me where you want to take; give me what you want to give; lead me in your paths. Here am I Lord to do your will. Assure me Lord that I am in your loving care. Amen.

 

Eighteenth Sunday of Ordinary Time (A)

 

Eighteenth Sunday of Ordinary Time (A) [Mt 14:13-21]

02.08.2026

Multiplication of the Loaves (Feeding the Five Thousand)

Readings: (1) Is 55:1-3 (2) Rom 8:35.37-39

1.    Theme in brief

Sharing is caring indeed.

2.    Focus Statement  

Like Jesus we need to be compassionate towards those who are physically and spiritually hungry by caring for and sharing our resources with them.

3.    Explanation of the text

When Jesus hears about the beheading of his cousin John the Baptist (14:12) and feels the constraints put on him by the pressure of the crowds following him, he wants to withdraw to a deserted place for peace and quietness (14:13). But the crowds follow him wherever he goes depriving him of his privacy or quietness. Instead of resenting the maddening crowds, he goes out to share in the suffering of the sick and hunger of the hungry crowd out of compassion for them (14:14).

The miracle of the multiplication of five loaves of bread and two fish is a sign that signifies the loving concern, care and compassion of Jesus towards the suffering and the hungry (14:15). In Matthew’s gospel, this miracle is placed immediately after the beheading of John the Baptist (14:1-12) to show the contrast between the glamorous party thrown by the notorious ruler Herod on his birthday and “God’s party” of love and sharing given by Jesus to the hungry crowds.

When the disciples request Jesus to send away the hungry crowd to buy food before it is too dark (14:15), he says that the crowd need not go away to buy food. Instead he says, “You give them something to eat” (14:16). It implies that the disciples should take initiatives in feeding the body and spirit of those who are physically and spiritually hungry. At this point the disciples’ reply seems to imply: “We have nothing here so to say, i.e. no means, no resources and no money to feed so many; hence, nothing is possible”. At the same time they admit that they have something which is too little – five loaves and two fish (cf.14:17). Jesus’ command to bring to him what they have indicates that our resources can get multiplied when we give/ share lovingly and generously what we have (14:18).

Matthew clearly mentions that after multiplying the loaves and fish Jesus gives them to his disciples, and it is they who distribute them to the crowds (14:19). This indicates the role of the disciples to share the work of Jesus in satisfying the physical and spiritual hunger of people.

That this miracle has a double meaning – of satisfying both the physical and spiritual hunger of people – is clear from the terminology used in this text: Jesus took the bread, blessed (or thanked) God, broke it and gave it to his disciples (14:19). The same terms are used in the institution of the Eucharist in Mt 26:26. Biblical scholars point out that this miracle anticipates the Eucharist and the Eucharist anticipates the messianic banquet in the age to come.

4.    Application to life                     

First of all we see a compassionate Jesus in this text, who is very sensitive to the hunger of people – those who lack food and other basic necessities of life. The question is whether, like Jesus, we too are moved with compassion at the hunger of the people around us. Today’s gospel-message invites us to become sensitive to hunger and poverty around us and share our bread and resources with the hungry and the needy. Of course, a broader application of this message also involves sensitivity to any material needs of the have-nots. It is estimated more than 850 million people go to bed every day without food and a child dies of hunger every 3 seconds around the world. What a world of contrasts we live in: When so many people including children go to bed everyday with hungry stomachs in some parts of the world, so much food is wasted in lavish parties and banquets in some other parts; when so many starve in one region, so much food is thrown away in another. Some of the luxurious banquets and parties make us wonder whether people live to eat or eat to live.

Our world can be a better place if we decide to share something of what we have. What do people do with leftover food at parties and extravagant social celebrations? Some throw it away; some send it to piggeries; some send to slums, orphanages and boarding schools; some distribute it among friends and relatives; and some keep it in the refrigerator to warm up and consume little by little in the days to come. How many think of calling some poor people in the neighbourhood and share it with them? The continuity of hunger in the world is a blot on its economic, scientific and technological progress in so many fields.

Like Jesus, can we be a little more sensitive to others’ physical hunger and material needs, and share our food and other resources with them? Each of us needs to think how we can convert our celebrations from turning out to be purely a Herod’s party into God’s banquet of love by sharing our resources with the needy. There is a difference between sharing our resources out of compulsion and out of compassion Do we actively look for opportunities for sharing any little thing, gift, talent, time, knowledge, space we have without their request, just by observing their needs or problems? Is it true that our community or Church leaders have to coax us a lot to contribute generously for a cause? When we contribute money for a worthy cause, what is our priority – a building, memorial, auditorium, monument, shrine? Or something for constructing houses for the poor, providing food for the hungry, education of poor children, treatment of a poor sick person?

Quite often we want to escape from service and care by making several excuses such as lack of time and resources. Sometimes we consider people with problems and difficulties as a nuisance and try to avoid them when they approach us. If their needs are genuine, should we not be motivated by the example of Jesus who was moved with compassion at the sick and the hungry in spite of personal sorrow at the brutal murder of his cousin and the ever-present pressure of the crowds? If he did not mind sacrificing his personal need for rest and quietness in order to satisfy the physical needs of the hungry crowds, what about us?

Another lesson we learn from this miracle is that God often uses whatever we already have. Jesus could have very well worked a miracle out of nothing. But he did not choose that way. Instead, he multiplied the little resource they already possessed. If we place the little things we have into Jesus’ hands, he will multiply them. Only when the disciples acknowledged what they had without hiding it or eating it up privately, Jesus could work a miracle. Today Jesus once again invites us to bring to him whatever we have, however little. Do we bring to the Lord what we have so that he can dispose of them as he wills? If not food, when we put our little energies, talents, knowledge, time and resources into Jesus’ hands, he has the power to multiply them and use them for the service of the needy.  He gives us an example of consciously cultivating the spirit of sharing our goods with the hungry and the needy. As Jesus was moved with compassion at the sight of hungry people, we too need a heart to share the sufferings of those who are physically deprived. Many more miracles could take place in our world if all of us could share what we have generously with those who do not have. Sharing is caring; no care, no real love or concern like Jesus for the suffering and the hungry.

Modern nuclear families prefer to have only one or two children due to the problems involved in bringing up more children. In spite of the benefits of having smaller families, children in such families may fail to learn the values of self-sacrifice and sharing of what they have with other brothers and sisters. Therefore modern parents need to find out ways and means to inculcate the value of giving and sharing in children by instructions, insistence and personal example. Since all the love, protection and gifts are showered on one or two children, they turn out to be more selfish, greedy and proud. Once when I asked a fourth standard child to share the food he had brought in his tiffin with another child who had not brought anything and was crying in a corner, he shouted at me, “Why should I?” If our future generation will not know how to give but only to grab and grab, it will have its repercussion not only on the world but also on the family itself. Will the children who knew only to receive from parents and elders, share their earnings with the sick and the aged parents, forget about the needy in their society?

As explained above, this miracle has strong Eucharistic overtones. As we saw, the same words used in the institution of the Eucharist, such as taking bread, blessing (giving thanks to) God, breaking and giving it, are used in this multiplication of loaves also. Jesus came and continues to come to satisfy our spiritual hunger as well, especially through the Eucharist. He satisfies our spiritual huger so that we can satisfy the spiritual hunger of the needy. Mother Teresa said: “Being unwanted, unloved, uncared for….is a much greater hunger, a much greater poverty than the person who has nothing to eat.” Jesus says, “One does not live by bread alone” (Mt 4:4). People need to be fed with bread as well as love, care, truth, peace and other spiritual values as well.

The Eucharist satisfies our spiritual hunger and motivates us to share our goods with the needy. In other words, besides nourishing us spiritually, the Eucharist sends us out in the world to break our bread with the hungry and the needy. The same Jesus who comes to us in the Eucharist tells us every time: “You give them something to eat”. Thus, this text invites us to live the Eucharist outside the celebration of Holy Mass by practising Jesus’ teaching on sharing and caring. We, who receive the Eucharist regularly, have to examine ourselves and see whether we try to escape from occasions to render service to the society, especially when we are called to share our time, views and resources for the society and the Church.  Jesus’ gesture of making the disciples themselves distribute the multiplied bread invites all his disciples today to take initiatives to share what they already have, no matter how little it is; and discover creative ways of sharing those things.

5.    Response to God's Word

Like Jesus, are we moved by the hunger of the people around us or in some other parts of the world? If yes, what can each one of us do about it? Are we generous in sharing our material and other resources? Besides food, how can we satisfy people’s/children’s hunger for love, care, recognition, dignity and justice? Can we recall some Eucharistic moments we experienced outside the Holy Mass when we genuinely shared some of our resources such as food, things, time, knowledge and talents with others, especially with the poor and the needy? Let us examine whether we are happy only to receive all sorts of services from others but not to give; whether we refuse to share our time, knowledge and energies for common good; and whether we waste a lot of time in gossiping, loitering around, playing and watching TV endlessly, instead of sharing a part of it for service of society.

6.    A prayer

O compassionate Jesus, grant that we may be very sensitive to the hunger and struggles of those who lack food and other basic necessities of life. Increase in us the virtue of sharing our resources, however little they are, with those who do not have.  We want to place our little resources into your hands and pray that you may multiply them according to your will. Teach us to give, share and care, instead of only receiving. Teach us to share not only our material things, but also time, energies, knowledge, talents and values of love, sacrifice, truth, peace and justice. Amen.

Seventeenth Sunday of Ordinary Time (A)

 

Seventeenth Sunday of Ordinary Time (A) [Mt 13:44-52]

26.07.2026

Parables of the Hidden Treasure, Precious Pearl and the Dragnet

Readings: (1) 1 Kings 3:5.7-12 (2) Rom 8:28-30

1.    Theme in brief:

Priceless value of God’s Kingdom and painful sacrifices to acquire it

2.  Focus Statement:  

If we consider the Kingdom of God so valuable we should be willing to pay the price of painful sacrifices in order to possess it and experience its joy.     

3.  Explanation of the text

The Parables of the Treasure and Pearl illustrate the following points: (1) Priceless value or worth of the Kingdom of God which is compared to a hidden treasure or a precious pearl; (2) the zeal or enthusiasm and commitment of the farm-worker who suddenly discovers the hidden treasure and the merchant who goes in search of a priceless pearl at a great cost; (3) the tremendous sacrifice made by both of them for their ‘cause’; (4) and the overwhelming joy that results in such an action. The Kingdom of God is so valuable that any sacrifice and drastic action is worth taking in order to gain it. It costs true and committed disciples everything, even those things that are so dear to them. They need to “sell all” (13:44, 45) to “get all.” The point is, if the disciples consider the Kingdom so valuable, they must pursue it with single-minded devotion at any cost or be willing to give up anything that is needed to possess it.

The main character of the parable of the Hidden Treasure (13:44) seems to be a worker working in a landowner’s farm. While digging or ploughing in that farm he discovers a treasure hidden (buried) by somebody many years ago in a container during an emergency (like war), with the hope of retrieving it later on. In ancient times, some people would bury their treasures without revealing this secret to anybody. Later if they died in a war, somebody else would discover it by chance. Exactly, this is what must have happened in this case. A worker in somebody else’s field suddenly stumbles upon it by chance. Not only he recognizes the true worth of this treasure but takes a prompt and shrewd action to hide it and buy that field from the owner. He collects a good sum of money to buy that field by joyfully selling everything he has (13:44). He knows very well that the sacrifices he makes are negligible in comparison to the value of what he is going to get.

Though similar to the first one, the second parable of the Precious Pearl (13:45-46) has a striking difference. Here the merchant deliberately goes in search of fine pearls probably to distant places. Whereas in the first parable the treasure is found accidentally by the worker, in the second one, the pearl is acquired by the merchant after a diligent search. Jesus wants to drive home this lesson: The joy and bliss of the Kingdom is the result of a strenuous search by those who are willing to pay the price or make tremendous sacrifices. Total commitment given to the cause of God’s Kingdom is worth the trouble because of the immense joy it brings. Considering the great value of the treasure and pearl, any half measures or half-hearted efforts will not do. That will deprive them of the joy of possessing a priceless treasure and a precious pearl.

The third parable of the Dragnet is similar to the previous parable of the Wheat and the Weeds (13:24-30). The Kingdom is a jumble or mixture of “good and bad fish,” that is, saints and sinners, the righteous and the evil (13:48).  It illustrates the disciples’ responsibility to bring anybody – good or bad – into the Kingdom without any discrimination. They should leave the work of sorting out the ‘good fish’ from the bad to God who alone can judge at the end of the age (13:49), that is, at the final judgement. In the meantime they must exhibit patience and tolerance towards “the bad fish,” that is, the evil ones.

4.  Application to life              

The Kingdom of God is Jesus’ free offer of salvation or liberation to sinners. What a great joy will be theirs when they accept his offer of salvation with total surrender and self-sacrifice. It is hidden from the “wise and the intelligent” (Mt 11:25) who think they know everything and are perfectly ok. In this parable Jesus tells us how much the Kingdom of God is worth. Only those who consider this offer very precious and valuable will be willing to sacrifice everything to attain it. Those who humbly recognize its true value, gradually recognize their need for conversion from the bondage of evil and brokenness. They are the ones who hide this treasure deeply in their hearts and are willing to sacrifice personal pleasures in order to experience inner joy. In fact, Jesus Christ himself is a Pearl of great price. What a joy is ours when we are possessed by him!

Similarly, the Word of God is also like a hidden treasure. One has to dig not on surface level but deeply into it in order to discover a hidden treasure (deeper meaning) in it. Those who search the Scriptures in faith, find a valuable treasure. Like Simon Peter they acclaim: “Lord, to whom can we go? You have the words of eternal life” (Jn 6:68). Such people find words that sustain divine or supernatural life infused into them at baptism. From God’s Word we come to know that in order to remain faithful to Christ and his teachings, sometimes we have to make a drastic decision. Naturally, we shall take such a drastic step only if we are conscious of its worth. Sometimes we have to make some painful sacrifices for not compromising with the standards of the world and to stick to the Kingdom-values. Some honest officers in civil administration have sacrificed their promotion, faced frequent transfers to difficult posts or places, have gone through courts cases instituted against them, and have been even fired from their posts just for standing firm on certain values and principles in public life which they consider precious to them or to their country.

The Kingdom of God also means God’s dominion/ authority/ rule over our lives. What a joy to be totally ruled by God and his values of love, peace and justice! To attain this joy, any sacrifice is worth making. It is not enough if we just learn from catechism that God alone rules over us. We must humbly yield to God’s rule over us or submit our entire lives to his care and power. If we submit our lives to material things and worldly power, we shall rarely think of making any painful sacrifices for a cause. If we really consider total submission to God and his values as our real treasure and pearl, as the farm-worker and the merchant did, we need to sacrifice our selfish and personal agendas. If we go on doing our own will, instead of seeking God’s, how can we experience his total love (dominion) over us? As we say in the “Our Father,” his Kingdom comes only when we do his will on earth as it is in heaven. When we are unwilling to sacrifice our selfish desires, only our kingdom may come, not his.  When his Kingdom really comes, what a joy!

First things first. According to Jesus, only the Kingdom of God is absolute; everything else is relative. The question is whether we give first priority to the pursuit of heavenly treasures such as genuine love, holiness, truth, justice, peace, etc., or are in pursuit of only earthly wealth. If we consider these heavenly values above all earthly treasure, we will be willing to sacrifice all the lower wealth – our own personal convenience, profit, agenda, pleasures and selfish desires – for this higher wealth. Unless we are willing to take the risk of being criticized, disliked and even hated by those who do not consider these values as important (precious), we shall not gain the joy of God’s Kingdom. When we are confronted with values that are contrary to God’s Kingdom we have a choice to make: even after knowing its value either to make sacrifices to possess it, or to go back to our old ways and risk nothing. But the slogan Jesus advocates is: Risk everything and gain everything for eternity.

Right from the time of those fishermen (i.e. the first disciples of Christ) who left their family ties, boats, nets and occupation to pursue the values of God’s Kingdom, and from the time of so many saints and missionaries who sacrificed things so dear to them, to modern days, we find some persons who leave their highly paid jobs to work for justice, equality and freedom or dedicate their lives in social or religious service. If you have a cause to live for and die for in life, if you have a personal dream to be realized, if you are highly and internally motivated to dedicate your life for that cause, you will do your best and go to any extent to realize it. Then you will be fired with enthusiasm and will be able to bear any hardship. Doing your dream gives you tremendous joy. As Jesus has promised, no power on earth can take away that joy from you (Jn 16:22). It is rather sad to notice such a cause or fire missing from quite many young people coming from good Christian families. When I ask them about the aim or purpose of their life, many of them say: studying hard, first class result, a good job, a decent and honourable settlement in life is their aim. Though these things are very necessary for life, many young people do not seem to have any other cause beyond their own selves – say, for their society, country and the Church. It seems they have not discovered a treasure or a pearl beyond their boundaries! Or, have we as parents, teachers, leaders and spiritual guides failed to sell them this dream……? Within ourselves, how strong is Jesus’ dream of establishing God’s values in our human society?

The first two parables possess these elements: searching, finding, selling all in order to possess something of great value and joyfully celebrating. We are all seekers of a lasting joy or happiness. True believers find it only in God and his Kingdom. Today’s gospel makes us realize that this ‘field’ and ‘pearl’ do not come to us automatically just because we believe,  or were born in a good Christian family, or have joined religious life/ priesthood. Both come with risk and sacrifice. This precious pearl must be bought at a great ‘price’ (that is, by making painful sacrifices). Only those who are willing to pay the price by making joyful sacrifice of self-interest, and are committed to cultivate these values by all means, can attain this bliss. This treasure will be hidden from others who are unwilling to take a prompt and shrewd action which may involve painful sacrifices and a firm commitment. Is it not true many of us want to follow a ‘sweet Jesus’ and attend novenas for personal favours without feeling the pinch of making painful sacrifices when we have to uphold the values of God’s Kingdom?

5.  Response to God's Word

Do we consider God’s Kingdom as our greatest treasure, and value it above all other possessions in the world? Do we search for it in the Scriptures and dig into it deep enough to find out its hidden value? Where are our true treasure and pearl? To what do we give first priority in our family and community? Do we regard modern gadgets, glamour of latest goods in the market and ornaments as our real treasures? What are the sacrifices we have to make for not compromising with the standards of the world? Are we willing to part with our selfish and personal agendas or desires in order to experience the joy of acquiring God’s field and pearl? Do we make these sacrifices joyfully or grudgingly?

6.  A prayer

Gracious Lord, grant that we may recognize the true value of your Kingdom. Grant that we may be willing to make some painful sacrifices for not compromising with the standards of the world and upholding yours. Give us the courage to take the risk of being criticized, disliked and even hated by those who do not consider these values as precious. We submit ourselves humbly to your loving rule and to do your will on earth. By doing so, may we find such a great joy that no one will be able to take it away. Amen.

 

 

Sixteenth Sunday of Ordinary Time (A)

 

Sixteenth Sunday of Ordinary Time (A) [Mt 13:24-43]

19.07.2026

The Parable of the Wheat and the Weeds

(1) Wis 12:13.16-19 (2) Rom 8:26-27

 

1.  Theme in brief

Tolerance, patience and non-judgmental attitudes

2.   Focus Statement  

The disciples of Jesus should exercise God’s own qualities of enormous tolerance and patience towards evil or bad people in the world, instead of forcibly uprooting or weeding them out straightaway.     

3.  Explanation of the text

The Parable of the Wheat and Weeds in today’s gospel is another illustration taken from agricultural field to explain one more feature of God’s Kingdom. Like the Sower’s parable, we have this one also both in its original sense (13:24-30) and in its allegorized form (13:36-43) that gives each detail or point a separate (hidden) meaning. In the original sense, the single spiritual truth contained in this parable is this: The Kingdom of God is not a society of pure saints, but a mixture of good and bad people, or saints and sinners. What should be the attitude of disciples towards evil or bad people in God’s Kingdom? Instead of forcibly uprooting or weeding out the bad people and unbelievers, the disciples should exercise God’s own qualities of enormous tolerance and patience till the ‘harvest time’ (that is, till the final judgement of God) comes. They should leave the work of judging and separating in God’s hands.

Unlike the previous one, this parable does not have one but two sowers: one good sower who sows good seeds of wheat and another evil sower (an enemy) who secretly sows weeds among the wheat when all are asleep (13:24-25). [Note: Here Jesus refers to a weed called darnel in Palestine that closely resembles wheat. Before the plants mature, it is very difficult to make out the difference between the two.] At maturity, the householder's slaves notice the weeds and wonder where these weeds came from (13:27), doubting about the quality of the seed sown by their master. When they come to know from the master that it is the work of an enemy, they want to react by uprooting the weeds straightaway (13:28). He restrains them and allows both wheat and weeds to grow together till harvest (13:29-30), indicating God’s immense patience and tolerance of evil people till the time for harvest, that is, judgement and separation will come.

The allegorized version of the parable (13:37-42) gives a little different understanding. It clearly explains the hidden meaning point by point:  the one who sows the good seed is the Son of Man (13: 37); the field is the world (13:38); the good seeds are the children of the Kingdom (13:38); the weeds are the children of the evil one (13:38); the enemy who sowed the weeds is the devil (13:39); the harvest is the end of the age (13:39); and the reapers the angels (13;39). Hence, this parable clearly contrasts the children of God’s Kingdom with the children of the evil one (or the devil). Further, it contrasts the glory (shining) of the former with the doom of the latter at the time of harvest (at the end of the age, 13:40).

4.  Application to life                      

Our world, society, Church and family all have their own wheat and weeds. All of them have a mixture of good and evil people, virtuous and sinners. A question always haunts our mind: why does God allow evil or evildoers to thrive? Why doesn’t he uproot them straightaway? In our world there is so much concern for human welfare, but at the same time so much cruelty; in the family there is so much love and joy, but enough suffering, divisions, anxieties and tensions; and in the Church there are saintly people, but also sinners and scandal mongers. Yes, Jesus says it clearly without mincing words that the Kingdom of God inaugurated on earth by him is and will always be a mixture of true believers and unrepentant sinners. We wish how wonderful and ‘pure’ our world would be without hardened sinners, criminals and anti-social elements in it. We dream of a world where there would be only pure, good, gentle, kind, charitable and well-meaning people.  When we fail to find such ‘pure’ people, as the slaves of the householder mentioned in today’s parable wished, we too wish that all evildoers may be weeded out immediately.

When God or the authorities in the world fail to root out evildoers as we wish, there is a tendency in us to take the matters into our own hands and deal with evil or evildoers. We wish to weed out all those who do not accept our ideology, viewpoint, faith practices, religious doctrine, social customs and traditions, political viewpoints, etc. We tend to judge other religions and churches or Christian denominations as devilish and superstitious and consign them to eternal damnation. We categorize people as “believers” and “non-believers”, “good” and “bad” people, “liberals” and “conservatives”, “reliable” and “cheats”, the “faithful” and the “unfaithful”, “virtuous” and “sinners”, etc. There is an expressed or unexpressed wish in our minds to eliminate the wicked instantly and teach them a lesson. In our mind we imagine an immediate and stern action against them before the matter goes out of hands.

Here comes our Divine Master through today’s parable to stop us from taking such an action. He says that it is not so easy to make out who is ‘wheat’ and who is ‘weed’ and who is ‘in’ who is ‘out’ of God’s Kingdom. Only God knows the hearts of people and will separate both on the Judgement Day. Uprooting straightaway would do more damage to the crop than good. Jesus says that the ‘reapers’ or the angels at the harvest time will gather all the evildoers and throw them into the furnace. As we are only the ‘slaves’ of God’s Kingdom, it is not our work. We should be well aware of the fact that there are two sowers in our world: God and the devil. We just cannot ignore the fact that there is evil in the midst of good inside each one of us and in the world around us. This parable warns us not to take God’s work into our own hands; and instead, keep ourselves busy in building up God’s Kingdom.

Do we listen to the master in today’s parable who does not allow his slaves to take such an immediate and drastic step? He objects to such an action because, first of all, it is not so easy to distinguish the weeds from the wheat till they reach maturity, and secondly rooting out the weeds right now might do more harm to the crop than good. Immediate uprooting is risky because who can judge human heart fully except God? Those who externally appear saintly may be internally corrupt. There is a victim crying for justice even in the worst of criminals. Are we fully aware why criminals become criminals? Quite often family, society and governments (unconsciously and indirectly) create or lay the foundation for criminal behaviour by inflicting deep emotional wounds and bitterness. If justice was denied to children in their childhood either due to lack of love or authoritarianism or a traumatic experience, they may cry for justice in their adult life by their criminal behaviour. Drastic and immediate uprooting is also dangerous because, in that case, we deprive the ‘weeds’ (evildoers) among us to get plenty of opportunities to turn into ‘wheat’ (or be converted) till the end of their lives.

We observe that In general, human society is not compassionate towards people with criminal/ deviant/ addictive/ immoral/ abnormal behaviour; it stigmatizes them. Normally we react to such people in one of these ways: becoming intolerant towards them, harshly judging them, showing impatience at their lack of reform and condemning them severely. Though we need to correct them by following the prescribed rules or norms, does mere condemnation or punishment reform them? By judging them with hundred per cent certainty about their condition, are we not taking the place of God? Today’s gospel-message invites us to leave the final judgement of evil people to God. God is patient; he allows the good and the wicked to live together till the end. As God tolerates the sinners and gives them plenty of opportunities for repentance, we too should show respect and tolerance towards such people. We tend to be intolerant of others’ weaknesses and generous with our own; don’t we?

The parable calls for patience with those who do not meet our standards with the faith that God will deal with them in his own time in the way he wants. Uprooting them now itself may create more problems than solving them. We might destroy the good with the bad. All the parents, teachers and leaders are called to put up with people who resist any change and reform. We need a reservoir of God’s grace to tolerate the intolerable and be on our guard not to allow frustration to become our master that drives us to do what we are not supposed to go. If we want to see a wonderful family/ society/ Church, what we need is a wonderful patience. After all, all of us are imperfect people and have to be patient with other imperfect people. By the way, this principle is meant to be practiced on a personal level and not to be applied to the area of administration/ management, where sometimes we may have to take a disciplinary action against wrongdoers.

The owner of the field in today’s parable is quite different from any sensible farmer. Which reasonable farmer would wait till the harvest to root out the weeds? He would do it as soon as he is able to distinguish wheat from weeds so that he does not incur any loss. Jesus tells us that God is so different from a sensible farmer. In all his parables he tells us about various features of God’s Kingdom. This parable also tells us that the new society visualized by Jesus (called the Kingdom of Heaven in Matthew’s gospel), is not supposed to be a society where intolerance, condemnation and harsh judgement rule. Instead, tolerance, respect and acceptance of differences among humans and diversity of faith traditions/ culture/ language/ race are the features of this society. We exhibit the traits of a rival kingdom, namely Satan’s kingdom (dominion), when we judge and condemn evildoers harshly and wish for their destruction.  Anyway, weeds will ultimately be destroyed at the time of ‘harvest’ (that is, final judgement). We should leave that job to God himself.

We can notice a growing tendency of intolerance towards others’ religion, race, caste, gender, language, region and nation in our world today. The growth of religious fundamentalism, instances of racism, linguistic bigotry, gender discrimination and riots among two different religious communities are symptoms of it. Sometimes we contribute to this evil by our own intolerant/ discriminatory/ prejudicial behaviour and talk, especially in front of innocent children. We exhibit intolerance towards those who hold contrary ideologies, religious beliefs, and those belonging to other religious sects. Today’s gospel-message invites us to positively and consciously cultivate a spirit of respect for and acceptance of diversity or differences that exist in our society and world. Today’s gospel invites us to think of what we can do to promote a better understanding and a spirit of mutual respect and co-existence among us in spite of our differences.

Let us forget about others. Each one of us is a mixture of goodness and evil, holiness and sinfulness. Spiritual Gurus speak about seven basic inclinations to sin inherent in all of us by birth – pride, anger, greed, lust, sloth, envy and gluttony – that constantly drive us towards evil thoughts and actions. We need to wage a regular war or forcefully struggle to resist the dominion of these seven ‘demons’ over our lives. God gives us plenty of chances to change ourselves from ‘weeds’ into ‘wheat’. With the power of God’s Spirit we must weed out evil tendencies and deeds until the end of our lives by constantly following the path of repentance and conversion.

If we like to take the allegorized version, we must ask ourselves whether we are good seed (wheat) sown by Jesus or evil seed sown by Satan; whether we are the children of God’s Kingdom or the children of the evil one (or devil); and whether we shall shine like the sun in the Kingdom of the Father or will be doomed for ever.

5.  Response to God's Word

Inspired by today’s gospel-message, are we wiling to overcome an expressed or unexpressed wish or desire in our minds to eliminate the wicked instantly? Imitating God’s own quality, are we willing to give the ‘weeds’ (evildoers) among us plenty of opportunities to turn into or be converted into ‘wheat’? Though we need to deal with criminals and rebellious/deviant behaviour according to social norms and family’s traditions, are we in the forefront of only condemnation and harsh judgement without taking any positive steps for their reform? Do we respect and accept the differences that exist among people of a different religion, race, caste, gender, language, region and nation? What can we do to promote a better understanding and a spirit of co-existence among all people…?

6.  A prayer.

Lord, make me an instrument of your peace. Where there is intolerance, let me sow respect and acceptance of differences among us. Where there is mere condemnation, compassion; where there are judgemental attitudes, understanding; where there is impatience, endurance; where there is evil, goodness; and where there is hopelessness, hope.  Amen.