The texts from the Roman Catholic Lectionary today implore us to contemplate the laws that rule our heart and renew our commitment to activate our intellect, perseverance, and generosity in our journey to fullness of life.
The reading from the Letter to the Hebrews confirms the laws are written in our hearts.
* [10:11–18] Whereas the levitical priesthood offered daily sacrifices that were ineffectual in remitting sin (Heb 10:11), Jesus offered a single sacrifice that won him a permanent place at God’s right hand. There he has only to await the final outcome of his work (Heb 10:12–13; cf. Ps 110:1). Thus he has brought into being in his own person the new covenant prophesied by Jeremiah (Jer 31:33–34) that has rendered meaningless all other offerings for sin (Heb 10:14–18).
* [10:13] Until his enemies are made his footstool: Ps 110:1 is again used; the reference here is to the period of time between the enthronement of Jesus and his second coming. The identity of the enemies is not specified; cf. 1 Cor 15:25–27.
* [10:15–17] The testimony of the scriptures is now invoked to support what has just preceded. The passage cited is a portion of the new covenant prophecy of Jer 31:31–34, which the author previously used in Heb 8:8–12.
* [10:17] He also says: these words are not in the Greek text, which has only kai, “also,” but the expression “after saying” in Heb 10:15 seems to require such a phrase to divide the Jeremiah text into two sayings. Others understand “the Lord says” of Heb 10:16 (here rendered says the Lord) as outside the quotation and consider Heb 10:16b as part of the second saying. Two ancient versions and a number of minuscules introduce the words “then he said” or a similar expression at the beginning of Heb 10:17. (Hebrews, CHAPTER 10 | USCCB, n.d.)
Psalm 110 offers Assurance of Victory for God’s Priest-King.
* [Psalm 110] A royal Psalm in which a court singer recites three oracles in which God assures the king that his enemies are conquered (Ps 110:1–2), makes the king “son” in traditional adoption language (Ps 110:3), gives priestly status to the king and promises to be with him in future military ventures (Ps 110:4–7). (Psalms, PSALM 110 | USCCB, n.d.)
In the Gospel of Mark, Jesus teaches the Parable of the Sower.
* [4:1–34] In parables (Mk 4:2): see note on Mt 13:3. The use of parables is typical of Jesus’ enigmatic method of teaching the crowds (Mk 4:2–9, 12) as compared with the interpretation of the parables he gives to his disciples (Mk 4:10–25, 33–34) to each group according to its capacity to understand (Mk 4:9–11). The key feature of the parable at hand is the sowing of the seed (Mk 4:3), representing the breakthrough of the kingdom of God into the world. The various types of soil refer to the diversity of response accorded the word of God (Mk 4:4–7). The climax of the parable is the harvest of thirty, sixty, and a hundredfold, indicating the consummation of the kingdom (Mk 4:8). Thus both the present and the future action of God, from the initiation to the fulfillment of the kingdom, is presented through this and other parables (Mk 4:26–29, 30–32).
* [4:1] By the sea: the shore of the Sea of Galilee or a boat near the shore (Mk 2:13; 3:7–8) is the place where Mark depicts Jesus teaching the crowds. By contrast the mountain is the scene of Jesus at prayer (Mk 6:46) or in the process of forming his disciples (Mk 3:13; 9:2).
* [4:3–8] See note on Mt 13:3–8.
* [4:11–12] These verses are to be viewed against their background in Mk 3:6, 22 concerning the unbelief and opposition Jesus encountered in his ministry. It is against this background that the distinction in Jesus’ method becomes clear of presenting the kingdom to the disbelieving crowd in one manner and to the disciples in another. To the former it is presented in parables and the truth remains hidden; for the latter the parable is interpreted and the mystery is partially revealed because of their faith; see notes on Mt 13:11 and Mt 13:13.
* [4:13–20] See note on Mt 13:18–23. (Mark, CHAPTER 4 | USCCB, n.d.)
Tamora Whitney comments that lots of people say they are Christian, but how many are living the Christian life and acting on the word of God?
It’s not enough to hear the word of God, we must live it. We can’t let the faith and fervor we feel at church wither up and die outside the church walls. We need to hear the word of God, really listen, think about it, understand it, and live it. We need to be the rich soil in which God’s word can take root and thrive. It’s easy to let evil or apathy take over. It’s hard to have conviction and live God’s word, but the harvest will be amazing. (Whitney, 2025)
Don Schwager quotes “Why does this generation seek a sign,” by John Chrysostom (347-407 AD)
"As the sower fairly and indiscriminately disperses seed broadly over all his field, so does God offer gifts to all,11 making no distinction between rich and poor, wise and foolish, lazy or diligent, brave or cowardly. He addresses everyone, fulfilling his part, although knowing the results beforehand.... Why then, tell me, was so much of the seed lost? Not through the sower, but through the ground that received it-meaning the soul that did not listen.... Even though more seed would be lost than survive, the disciples were not to lose heart. For it is the way of the Lord never to stop sowing the seed, even when he knows beforehand that some of it will not respond. But how can it be reasonable, one asks, to sow among the thorns, or on the rock, or alongside the road? Maybe it is not reasonable insofar as it pertains only to seeds and earth, for the bare rock is not likely to turn into tillable soil, and the roadside will remain roadside and the thorns, thorns. But in the case of free wills and their reasonable instruction, this kind of sowing is praiseworthy. For the rocky soul can in time turn into rich soil. Among souls, the wayside may come no longer to be trampled by all that pass, and may become a fertile field. The thorns may be destroyed and the seed enjoy full growth. For had this not been impossible, this sower would not have sown. And even if no change whatever occurs in the soul, this is no fault of the sower, but of those who are unwilling to be changed. He has done his part." (excerpt from GOSPEL OF ST. MATTHEW, HOMILY 44.5.1) (Schwager, n.d.)
The Word Among Us Meditation on Hebrews 10:11-18 comments that today’s reading also tells us that Jesus “took his seat forever at the right hand of God” (Hebrews 10:12). He has stepped outside of time and entered into eternity. That means that he is no longer limited to one time and one place—and neither is the power of his sacrifice.
Always remember that Jesus’ cross, which conquers sin and has restored you to life, is a living reality. And that reality is meant for you!
“All praise to you, Jesus, for by your cross and resurrection, you have set me free!” (Meditation on Hebrews 10:11-18, n.d.)
Friar Jude Winkler explains the Hebrews passage on the role of blood spilling as a type of transfusion of life in the Hebrew Testament to seek forgiveness of sin. Jesus is expiation for our sins through forgiveness that is already offered. Friar Jude reminds us that the agricultural parable of the sower connects to the obligations in the Great Commandment to love God with our intellect, strength in persecution, and material goods.
Fr. Richard Rohr, OFM, introduces Biblical scholar Walter Brueggemann who emphasizes that we are all in need of Jesus’ healing touch.
Now I know this is not your story. I assume that you are like me; none of you likely has leprosy. But leprosy in the Bible becomes a metaphor for all kinds of diseases and malfunctions.
Some of you may be HIV positive and find it to be a social disease with a stigma attached, a lot like leprosy.
Some of you may have an addiction that has power over you, a lot like leprosy.
Some of you are in a tough marriage or at the brink of a failed marriage, a lot like leprosy.
Some of you have broken relations with a kid or a parent, a lot like leprosy.
Some of you have made bad decisions, and wish you could undo them, but cannot find a way, a lot like leprosy….
A lot of lepers are still in the night. But they wait for the morning when comes healing. This faith of … Jesus and the church is not a moral code or an ideology or a quarrel. It is rather a performance of transformation, of old made new, of lost found, of dead made alive. And the whole cosmos is filled with the singing of ex-lepers, the saints of God who attest that gifts from the holy God are given that make for life. [2] (Rohr, n.d.)
We are sometimes distracted by the shiny objects and personal pursuits that take our intellect, strength and talents away from the direction the Spirit invites to full production of goodness in our environment.
References
Hebrews, CHAPTER 10 | USCCB. (n.d.). Daily Readings. Retrieved January 29, 2025, from https://bible.usccb.org/bible/hebrews/10?11
Mark, CHAPTER 4 | USCCB. (n.d.). Daily Readings. Retrieved January 29, 2025, from https://bible.usccb.org/bible/mark/4?1
Meditation on Hebrews 10:11-18. (n.d.). The Word Among Us: Homepage. Retrieved January 29, 2025, from https://wau.org/meditations/2025/01/29/1189752/
Psalms, PSALM 110 | USCCB. (n.d.). Daily Bible Readings. Retrieved January 29, 2025, from https://bible.usccb.org/bible/psalms/110?1
Rohr, R. (n.d.). Jesus’ Healing Touch. Center for Action and Contemplation. Retrieved January 29, 2025, from https://cac.org/daily-meditations/jesus-healing-touch/
Schwager, D. (n.d.). Jesus Taught People Using Parables. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved January 29, 2025, from https://www.dailyscripture.net/daily-meditation/?ds_year=2025&date=jan29
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