The texts from the Roman Catholic Lectionary today challenge us to contemplate the role we play in building the Kingdom of God and our receptiveness to growth in our commitment to Jesus Way.
The Reading from the Second Book of Samuel proclaims The Oracle of Nathan.
* [7:8–16] The message Nathan delivers to David, called the Dynastic Oracle, is prompted by David’s intention to build a house (i.e., a temple) for the Lord, like David’s own house (i.e., palace) of cedar. David is told, in effect, not to bother building a house for the Lord; rather, the Lord will make a house for him—a dynasty, the House of David. Not only will he have descendants (v. 12) who will sit upon the throne of Israel (v. 13), their rule will last forever (vv. 13, 16); and even if they transgress the Lord’s commands, the line of David will never be removed from kingship as Saul was (cf. 1 Sm 13; 15). The oracle establishes the Davidic king as standing in relationship to the Lord as a son to a father (v. 14; cf. Ps 2:7; 89:27). The Dynastic Oracle, with cognate texts in the Scriptures, is the basis for Jewish expectations of an anointed king (1 Sm 12:3, 5), son of David (Mt 21:9); cf. Acts 2:30; Heb 1:5.
* [7:13] He it is: Solomon, in the event.
* [7:16] The unconditional promise made here, and reflected in Ps 89:34–35, stands in contrast to the tradition in Ps 132:12, where the continuation of the line of David depends on their fidelity to the Lord; cf. also 1 Kgs 2:4; 6:12; 8:25. (2 Samuel, CHAPTER 7 | USCCB, n.d.)
Psalm 89 presents how the Davidic king became king of earthly kings.
* [Psalm 89] The community laments the defeat of the Davidic king, to whom God promised kingship as enduring as the heavens (Ps 89:2–5). The Psalm narrates how God became king of the divine beings (Ps 89:6–9) and how the Davidic king became king of earthly kings (Ps 89:20–38). Since the defeat of the king calls into question God’s promise, the community ardently prays God to be faithful to the original promise to David (Ps 89:39–52). (Psalms, PSALM 89 | USCCB, n.d.)
In the Gospel of Mark, Jesus presents 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. (Mark, CHAPTER 4 | USCCB, n.d.)
Edward Morse comments that all of us can use some spiritual weeding to root out the effects of sin, along with some organic matter to help break up the hardness wrought by our own stubbornness. These helps come to us through grace and divine mercy, but we must cooperate to bring them to fruition. The waters of our baptism start this process. In short, we need the Church. This is not a quick fix from a self-help guru, but a lifetime project of growth in love. Our choices matter in this world, but the end result may not be ours to determine.
As St. Thomas indicates, the divine legacy prepared for us is more wondrous than the meager results we can muster, even with the greatest of skill and diligence in collaborating with the grace and mercy of God. The redeeming love of God works wonders that we barely understand or grasp, despite intense study and learning. We live, and will live, in the Kingdom of our Lord, which has no end. Thanks be to God. (Morse, n.d.)
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 2 Samuel 7:4-17 comments that David had lost sight of one central truth: living for the Lord is not all about what you’re going to do for him. David didn’t have to keep proving himself to God, and he certainly didn’t have to keep producing something grand in order for God to keep loving him.
Yes, God wants every one of us to give him our all, and sometimes that calls for great sacrifices and grand gestures. But sometimes it means stepping back and letting him do the work that we cannot do. Sometimes it means just giving him some of our time in silent adoration or quietly sitting in his presence. As David ultimately learned, God wants our hearts, regardless of how much we accomplish for him. That’s the “all” he truly treasures.
“Lord, teach me how to give you my all, even when I am ‘doing’ nothing for you.” (Meditation on 2 Samuel 7:4-17, n.d.)
Friar Jude Winkler comments that 2 Samuel is the discourse between David and Nathan who tells David that the Lord will give him a House, a dynasty. This is new for the history of Israel. From now on the rulers are of the Davidic Dynasty. But did David shed too much blood? David is perhaps a little bit too arrogant? We accept that God controls everything. A parable of the Sower, one of few in Mark, is all about the great commandment to love God with our whole heart, soul, and strength. In Jesus time, the heart is where you think, by not examining their faith, they have no root and they drift away.The path is the soul in times of persecution, they lose faith. Strength refers to loving God with their treasure and physical goods. On good soil the Word will grow. The passage referring to Jesus who came and the people looked and did not perceive is from Isaiah. The simplest truth is that if they don’t understand, it is their choice. Friar Jude reminds us they have to accept or reject the truth.
Father Richard Rohr, OFM, identifies some of the paradoxes we encounter when reading the Bible. We are always ready to be surprised and graced by the Unfamiliar, which is why it is called “faith” to begin with. It might at first feel scary, new, or even exciting, but if we stay with the unfolding texts, we will have the courage to know them also as our own deepest hopes or intuitions. Such is the dance between outer authority and inner authority, the great Tradition and inner experience. This is the balance we seek.
It takes all the Bible—and sometimes all our lives—to get beyond the punitiveness and pettiness that we project onto God and that we harbor within ourselves. We have to keep connecting the dots of God’s wisdom and grace. Remember, how we get there determines where we will arrive. The process itself is important and gives authority to the outcome. The Bible’s “three-steps-forward, two-steps-back” texts give us a deeper urgency to go forward and a deeper understanding when we get there.
I love the clear continuities between the two Testaments and clearly see Jesus as a Jewish man and rabbi, who brilliantly gave us a wonderful lens by which to love the Jewish tradition and keep moving forward with it in an inclusive way (which became its child, Christianity).
The ecumenical character and future of Christianity become rather obvious when understood in this way. We cannot avoid one another any longer, and we do so only at our own loss (1 Corinthians 12:12–30), and the loss of the gospel. (Rohr, n.d.)
We exhort the Spirit to guide our mission to sow the seeds of our Baptismal anointing as priest, prophet, and leader in expressing our Love in our thoughts, response to persecution, and generosity with our talents.
References
Mark, CHAPTER 4 | USCCB. (n.d.). Daily Readings. Retrieved January 28, 2026, from https://bible.usccb.org/bible/mark/4?1
Meditation on 2 Samuel 7:4-17. (n.d.). Word Among Us. Retrieved January 28, 2026, from https://wau.org/meditations/2026/01/28/1488779/
Morse, E. (n.d.). Daily Reflections. Creighton Online Ministries: Home. Retrieved January 28, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-january-28-2026
Psalms, PSALM 89 | USCCB. (n.d.). Daily Readings. Retrieved January 28, 2026, from https://bible.usccb.org/bible/psalms/89?4
Rohr, R. (n.d.). Daily Meditations — Center for Action and Contemplation. Center for Action and Contemplation. Retrieved January 28, 2026, from https://cac.org/daily-meditations/a-pattern-from-the-start/
Schwager, D. (n.d.). Jesus Taught People Using Parables. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved January 28, 2026, from https://www.dailyscripture.net/daily-meditation/
2 Samuel, CHAPTER 7 | USCCB. (n.d.). Daily Readings. Retrieved January 28, 2026, from https://bible.usccb.org/bible/2samuel/7?4
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