Forgiving and Giving

 The texts from the Roman Catholic Lectionary today challenge us to put our faith into action so that our anointing as people of grace, forgiveness, and love is visible to our community.

Assess Our Need for Forgiveness

The Reading from the Book of Ezekiel presents Acts of the Prophet, Symbolic of the Exile.

* [12:3–10] An exile’s bag contains bare necessities, probably no more than a bowl, a mat, and a waterskin. The prophet’s action foreshadows the fate of ruler and people (vv. 11–14).

* [12:5] Through the wall: mud-brick outer wall of a private home. In this symbolic action, Ezekiel represents the enemy forces, and the house wall, the city wall of Jerusalem breached by the Babylonian army.

* [12:13] Though he shall not see it: according to a Targum, an allusion to Nebuchadnezzar having Zedekiah blinded before deporting him to Babylonia (cf. 2 Kgs 25:7); according to the Septuagint, the king is ashamed of his flight from the city and disguises himself so others will not recognize him.

* [12:16] Both exiles and nations shall know that the exile is divine punishment for Israel’s betrayal of the Lord and the covenant, not evidence that the Lord is too weak to fight off the Babylonian deity. (Ezekiel, CHAPTER 12 | USCCB, n.d.)

Psalm 78 presents a recital of history to show that past generations did not respond to God’s gracious deeds and were punished by God making the gift into a punishment.

* [78:58] Provoked him: lit., “made him jealous.”

* [78:60] Shiloh: an important shrine in the north prior to Jerusalem. Despite its holy status, it was destroyed (Ps 78:60–64; cf. Jer 7:12, 14). (Psalm 78, PSALMS | USCCB, n.d.)

The Gospel of Matthew proclaims the Parable of the Unforgiving Servant.

* [18:21–35] The final section of the discourse deals with the forgiveness that the disciples are to give to their fellow disciples who sin against them. To the question of Peter how often forgiveness is to be granted (Mt 18:21), Jesus answers that it is to be given without limit (Mt 18:22) and illustrates this with the parable of the unmerciful servant (Mt 18:23–34), warning that his heavenly Father will give those who do not forgive the same treatment as that given to the unmerciful servant (Mt 18:35). Mt 18:21–22 correspond to Lk 17:4; the parable and the final warning are peculiar to Matthew. That the parable did not originally belong to this context is suggested by the fact that it really does not deal with repeated forgiveness, which is the point of Peter’s question and Jesus’ reply.

* [18:22] Seventy-seven times: the Greek corresponds exactly to the LXX of Gn 4:24. There is probably an allusion, by contrast, to the limitless vengeance of Lamech in the Genesis text. In any case, what is demanded of the disciples is limitless forgiveness.

* [18:24] A huge amount: literally, “ten thousand talents.” The talent was a unit of coinage of high but varying value depending on its metal (gold, silver, copper) and its place of origin. It is mentioned in the New Testament only here and in Mt 25:14–30.

* [18:26] Pay you back in full: an empty promise, given the size of the debt.

* [18:28] A much smaller amount: literally, “a hundred denarii.” A denarius was the normal daily wage of a laborer. The difference between the two debts is enormous and brings out the absurdity of the conduct of the Christian who has received the great forgiveness of God and yet refuses to forgive the relatively minor offenses done to him.

* [18:34] Since the debt is so great as to be unpayable, the punishment will be endless.

* [18:35] The Father’s forgiveness, already given, will be withdrawn at the final judgment for those who have not imitated his forgiveness by their own. (Matthew, CHAPTER 18 | USCCB, n.d.)

* [19:1] When Jesus finished these words: see note on Mt 7:28–29. The district of Judea across the Jordan: an inexact designation of the territory. Judea did not extend across the Jordan; the territory east of the river was Perea. The route to Jerusalem by way of Perea avoided passage through Samaria. (Matthew, CHAPTER 19 | USCCB, n.d.)

David Crawford comments that our perception may cause us to think we are in the right, allowing us to justify our words and actions; and then, failing to consider their side, we get angrier because they won’t apologize or show remorse. (I am reminded that no one is a villain in their own story.) If we are not careful, bitterness and resentment build. The thought of forgiveness may not even occur to us even as our relationships are damaged.

So when Peter asked his question, Jesus understood how much had built up over the years. He understood how keeping a list of grievances makes the list keeper miserable and promotes disharmony and division. How many times? Jesus told him (and us): Stop keeping track and just forgive. Jesus, through parable, reminded Peter (and us) that God has forgiven us more times than we can count, certainly more than we deserve. God loves us in spite of our shortcomings. Extend that same grace, mercy and love to those close to you. (Crawford, n.d.)

Don Schwager quotes “How often shall I forgive?” by Hilary of Poitiers (315-367 AD).

"When Peter asked him whether he should forgive his brother sinning against him up to seven times, the Lord replied, 'Not up to seven times but up to seventy times seven times'" In every way he teaches us to be like him in humility and goodness. In weakening and breaking the impulses of our rampant passions he strengthens us by the example of his leniency, by granting us in faith pardon of all our sins. For the vices of our nature did not merit pardon. Therefore all pardon comes from him. In fact, he pardons even those sins that remain in one after confession. The penalty to be paid through Cain was established at sevenfold, but that sin was against a man, against his brother Abel, to the point of murder (Genesis 4:8). But in Lamech the penalty was established at seventy times seven times (Genesis 4:24), and, as we believe, the penalty was established on those responsible for the Lord's Passion. But the Lord through the confession of believers grants pardon for this crime. By the gift of baptism he grants the grace of salvation to his revilers and persecutors. How much more is it necessary, he shows, that pardon be returned by us without measure or number. And we should not think how many times we forgive, but we should cease to be angry with those who sin against us, as often as the occasion for anger exists. Pardon's frequency shows us that in our case there is never a time for anger, since God pardons us for all sins in their entirety by his gift rather than by our merit. Nor should we be excused from the requirement of giving pardon that number of times [i.e., seventy times seven], since through the grace of the gospel God has granted us pardon without measure." (excerpt from ON MATTHEW 18.10) (Schwager, n.d.)

Friar Jude Winkler comments that the Prophet Ezekiel makes a symbolic gesture and about being taken into exile in the time between his exile and when the Temple is destroyed in the later exile of his people. Ezekiel makes his point as he pretends to be fleeing from an enemy. In the Gospel the disciples ask how many times they must forgive? They suggest 7 times 7, an extension of the perfect number. but Jesus' number is infinity. The parable of the unforgiving servant means that God has forgiven us many things. We may reply “I am not as bad as some”. We don't know the extent of grace given to all. The person who is less forgiving may be missed, if my heart is already closed. Friar Jude comments that it is not that God won’t forgive me, but we need to consider my willingness to accept forgiveness.

The Word Among Us Meditation on Matthew 18:21–19:1 comments that the character in the parable who answers Peter’s question is the master. He forgives his servant “a huge amount” (Matthew 18:24) and expects that servant to be just as forgiving toward a fellow servant who owes him a much smaller amount.

Jesus is telling Peter, and telling each of us, You have already been forgiven a huge debt; you cannot put a limit on how much you are willing to forgive. You need to be as forgiving toward one another as I have been toward you.

Jesus looks on you with so much mercy that he has forgiven all your sins. He wants you to live in joy and freedom—and to joyfully and freely extend that forgiveness to everyone around you.

“Lord, help me to grasp the depth of your mercy and to be just as merciful toward those who sin against me!” (Meditation on Matthew 18:21–19:1, n.d.)

Father Richard Rohr, OFM, comments Franciscan mysticism is at heart incarnational mysticism. Theologian Ilia Delio highlights how Francis of Assisi was transformed by the radical implications of the Incarnation, including his powerful experience meeting a leper.

The leper experience was a turning point in Francis’ life. As his life deepened in God, he made a constant effort to spend himself in love by giving himself to the other…. Following the footprints of Jesus, Francis found the God of humble love not among the popular and the proud, the arrogant and the rich or those who “stand out” in society, but among the ordinary, the forgotten, the poor and sick and marginalized….

 

The simplest way to describe God’s poverty and humility is in terms of love. Love gives itself away—this is God’s poverty. Love turns toward the other so it can give itself to the other—this is God’s humility. In the Incarnation, God turns toward us through the Son/Word and gives [God’s] self to us as love. We call this gift of God’s love to us, this gift of total self-emptying love, “kenosis.” The poverty of God is the kenosis or self-emptying of the Word, the descent of the Word, from the riches of divine glory into our fragile human nature. [1] (Rohr, n.d.)

The Spirit reveals the extent of the “self emptying” love that we have experienced and nudges us to be agents of forgiveness and love to the people we have been given to develop our unconditional love.

References

Crawford, D. (n.d.). Daily Readings. Creighton Online Ministries: Home. Retrieved August 13, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-august-13-2026 

Ezekiel, CHAPTER 12 | USCCB. (n.d.). Daily Readings. Retrieved August 13, 2026, from https://bible.usccb.org/bible/ezekiel/12? 

Matthew, CHAPTER 18 | USCCB. (n.d.). Daily Readings. Retrieved August 13, 2026, from https://bible.usccb.org/bible/matthew/18?21 

Matthew, CHAPTER 19 | USCCB. (n.d.). Daily Bible Readings, Audio and Video Every Morning | USCCB. Retrieved August 13, 2026, from https://bible.usccb.org/bible/matthew/19 

Meditation on Matthew 18:21–19:1. (n.d.). Word Among Us. Retrieved August 13, 2026, from https://wau.org/meditations/2026/08/13/1644835/ 

Psalm 78, PSALMS | USCCB. (n.d.). Daily Bible Readings, Audio and Video Every Morning | USCCB. Retrieved August 13, 2026, from https://bible.usccb.org/bible/psalms/78?56 

Rohr, R. (n.d.). Incarnation: The Humility of God. Center for Action and Contemplation. Retrieved August 13, 2026, from https://cac.org/daily-meditations/incarnation-the-humility-of-god/ 

Schwager, D. (n.d.). Lord, How Often Shall I Forgive My Brother? Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved August 13, 2026, from https://www.dailyscripture.net/daily-meditation/ 

Open to Receive Growth

 The texts from the Roman Catholic Lectionary today, the Feast of Saint Sharbel Makhlūf, Priest, challenge us to ponder the soil that we seek to prepare through our relationship with the Sower, that will produce a yield of love, hope, and faith in our environment.

Seeds of Faith, Hope and Love

The Reading from the Book of the Prophet Jeremiah proclaims a remnant of Israel will reunite with Judah.

* [3:14–18] A remnant of Israel (v. 14) will reunite with Judah (v. 18). The former Israelite community, represented by the ark of the covenant, will be replaced by a universal alliance, symbolized by Jerusalem, the Lord’s throne, to which all nations will be gathered (v. 17). (Jeremiah, CHAPTER 31 | USCCB, n.d.) (Jeremiah, CHAPTER 3 | USCCB, n.d.)

The response from Jeremiah Chapter 31 is a presentation of the people’s return from captivity

h. [31:11] Is 44:23; 48:20.

i. [31:12] Is 58:11.(Jeremiah, CHAPTER 31 | USCCB, n.d.)

In the Gospel of Matthew, Jesus Explains the Parable of the Sower.

* [13:18–23] See Mk 4:14–20; Lk 8:11–15. In this explanation of the parable the emphasis is on the various types of soil on which the seed falls, i.e., on the dispositions with which the preaching of Jesus is received. The second and third types particularly are explained in such a way as to support the view held by many scholars that the explanation derives not from Jesus but from early Christian reflection upon apostasy from the faith that was the consequence of persecution and worldliness, respectively. Others, however, hold that the explanation may come basically from Jesus even though it was developed in the light of later Christian experience. The four types of persons envisaged are (1) those who never accept the word of the kingdom (Mt 13:19); (2) those who believe for a while but fall away because of persecution (Mt 13:20–21); (3) those who believe, but in whom the word is choked by worldly anxiety and the seduction of riches (Mt 13:22); (4) those who respond to the word and produce fruit abundantly (Mt 13:23). (Matthew, CHAPTER 13 | USCCB, n.d.)

Rev. George Meze, SJ, comments that St. Ignatius teaches that the purpose of life is “to praise, revere, and serve God.” 

I have often wondered what it truly means to praise God and to be at His service…

Is not the purpose of our lives to become what God desires us to be? To love as Jesus loved; to forgive as He forgives; to take up our crosses and overcome them as He conquered suffering on Calvary; to have hope and to share that hope with others, just as He did with the blind, the sick, and those in despair.

 

God has given us life as a seed meant to grow in Him. He is the good soil, continually inviting us to remain rooted in His love. Perhaps it is in striving to love as Jesus loved that we plant ourselves in him, the good soil. (Meze, 2026)

Don Schwager quotes “God's word is like good seed sown in the heart,” by Jerome (347-420 AD)

"'And the one sown upon good ground is he who hears the word, understands it and bears fruit.' Even as on bad ground there were three diverse situations (by the path, upon rocky ground and among thorns), so too on good ground the diversity is of three types: fruit of one hundredfold, sixtyfold and thirtyfold. Both in one and the other there is a change that takes place in the will, not in the nature itself. In both the unbelievers and believers it is the heart that receives the seed. 'The wicked one comes,' he says, 'and snatches away what has been sown in his heart.' In the second and third cases, he says, 'That is he who hears the word.' In the explanation of the good ground, he is the one who hears the word. First we must listen, then understand; after understanding, we must bear the fruits of good teaching and yield fruit either one hundredfold, sixtyfold or thirtyfold." (excerpt from COMMENTARY ON MATTHEW 2.13.23) (Schwager, n.d.)

Friar Jude Winkler reflects that Jeremiah speaks about how God will bring one from here, two from there, as a remnant that will form a faithful people and will not search out the Ark of the Covenant that was worshipped as a superstitious totem. The day will come when all of Jerusalem is a sacred people. Jesus presents the sower and the path, as a parable that explains the Great Commandment. Those who don’t love God with the mind are like the path when they don’t try to fully understand. The rocky ground are those who do not love with their soul and in times of persecution, fall away. A martyrdom of pin pricks may fall on those who don’t love with the strength which is their physical possessions. Friar Jude notes those who are prepared and self examined will produce greatly when the seed is planted.

The Word Among Us Meditation on Matthew 13:18-23 comments that  Jesus tells his disciples that the seed is his word that he sows into the heart of each person. The different types of soil represent some typical responses that people can have to his word. So his parable can inspire us to examine how prepared we are to receive and understand what Jesus says to us, and to ask how we can improve the quality of our “soil.”

Even when you feel like rocky soil, you can trust Jesus, the Sower who won’t stop sowing. Even when you worry about the loved ones you’re praying for, know that Jesus never gets tired of scattering seed. He will not give up—he will keep spreading the seed until it finds its proper soil.

“Thank you, Jesus, for your relentless love that never stops reaching out to me!” (Meditation on Matthew 13:18-23, n.d.)

Father Richard Rohr, OFM, presents publisher and author Robert Ellsberg who introduces Sister Thea Bowman (1937–1990). As a Franciscan Sister, she managed to integrate the resources of her Catholic faith with her identity as an African American woman.

When you come into my community, my town, my world, will you see God’s glory revealed? When you go to my brothers and sisters, in beautiful Hawaii, will you see his glory? When you experience, when you share the hungers of Ethiopia, the blood flow of Guatemala and Nicaragua, will you see his glory revealed?…

If you believe that you, like Jesus, are called by the spirit to share the spirit in the world to call forth the giftedness of God’s people, say Amen. If you believe that God is able to work in all the brothers and the sisters, in the ones you customarily write off because they don’t read right, they don’t write right, they drink too much, they smoke the wrong thing, they don’t walk right, they don’t talk right, their sexual preferences are not in agreement with the ones you claim. If you believe that God is able to transform the water of my reality into purest wine, if you believe there’s nothing God can’t do, let me hear you say Amen. [2] (Rohr, n.d.)

We invoke the Spirit to guide our preparation of the good soil for our reception to learn, persevere, and use our strength to work with Jesus to bring in a harvest of fullness of life.

References

Jeremiah, CHAPTER 31 | USCCB. (n.d.). Daily Readings. Retrieved July 24, 2026, from https://bible.usccb.org/bible/jeremiah/31 

Jeremiah, CHAPTER 3 | USCCB. (n.d.). Daily Readings. Retrieved July 24, 2026, from https://bible.usccb.org/bible/jeremiah/3?14 

Matthew, CHAPTER 13 | USCCB. (n.d.). Daily Readings. Retrieved July 24, 2026, from https://bible.usccb.org/bible/matthew/13? 

Meditation on Matthew 13:18-23. (n.d.). Word Among Us. Retrieved June 24, 2026, from https://wau.org/meditations/2026/07/23/1629640/ 

Meze, G. (2026, July 24). Daily Reflection July 24, 2026 | Creighton Online Ministries. Creighton Online Ministries. Retrieved July 24, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-july-24-2026 

Rohr, R. (n.d.). Thea Bowman: Champion of Black Catholic Identity. Center for Action and Contemplation. Retrieved July 24, 2026, from https://cac.org/daily-meditations/thea-bowman-champion-of-black-catholic-identity/ 

Schwager, D. (n.d.). Whoever Hears the Word and Understands It. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved July 24, 2026, from https://www.dailyscripture.net/daily-meditation/ 

Reaping What We Sow

 The texts from the Roman Catholic Lectionary today invite us to recognize the hand of God in the love, beauty, and joy of our Earth and open our hearts to use our gifts to sow growth that honours Divine Grace.

Seed and Growth

The Reading from the Book of the Prophet Isaiah is an Invitation to recall the Grace of God.

* [55:10–11] The efficacy of the word of God recalls 40:5, 8. (Isaiah, CHAPTER 55 | USCCB, n.d.)

Psalm 65 praises God’s touch in bringing the earth alive.

* [Psalm 65] The community, aware of its unworthiness (Ps 65:3–4), gives thanks for divine bounty (Ps 65:5), a bounty resulting from God’s creation victory (Ps 65:6–9). At God’s touch the earth comes alive with vegetation and flocks (Ps 65:10–13). (Psalms, PSALM 65 | USCCB, n.d.)

The Reading from the Letter of Paul to the Romans proclaims the Destiny of Glory that exceeds our sufferings.

* [8:18–27] The glory that believers are destined to share with Christ far exceeds the sufferings of the present life. Paul considers the destiny of the created world to be linked with the future that belongs to the believers. As it shares in the penalty of corruption brought about by sin, so also will it share in the benefits of redemption and future glory that comprise the ultimate liberation of God’s people (Rom 8:19–22). After patient endurance in steadfast expectation, the full harvest of the Spirit’s presence will be realized. On earth believers enjoy the firstfruits, i.e., the Spirit, as a guarantee of the total liberation of their bodies from the influence of the rebellious old self (Rom 8:23). (Romans, CHAPTER 8 | USCCB, n.d.)

In the Gospel of Matthew, Jesus teaches using the Parable of the Sower and underlines the purpose of Parables and the Privilege of Discipleship.

* [13:1–53] The discourse in parables is the third great discourse of Jesus in Matthew and constitutes the second part of the third book of the gospel. Matthew follows the Marcan outline (Mk 4:1–35) but has only two of Mark’s parables, the five others being from Q and M. In addition to the seven parables, the discourse gives the reason why Jesus uses this type of speech (Mt 13:10–15), declares the blessedness of those who understand his teaching (Mt 13:16–17), explains the parable of the sower (Mt 13:18–23) and of the weeds (Mt 13:36–43), and ends with a concluding statement to the disciples (Mt 13:51–52).

* [13:3–8] Since in Palestine sowing often preceded plowing, much of the seed is scattered on ground that is unsuitable. Yet while much is wasted, the seed that falls on good ground bears fruit in extraordinarily large measure. The point of the parable is that, in spite of some failure because of opposition and indifference, the message of Jesus about the coming of the kingdom will have enormous success.

* [13:3] In parables: the word “parable” (Greek parabolē) is used in the LXX to translate the Hebrew māshāl, a designation covering a wide variety of literary forms such as axioms, proverbs, similitudes, and allegories. In the New Testament the same breadth of meaning of the word is found, but there it primarily designates stories that are illustrative comparisons between Christian truths and events of everyday life. Sometimes the event has a strange element that is quite different from usual experience (e.g., in Mt 13:33 the enormous amount of dough in the parable of the yeast); this is meant to sharpen the curiosity of the hearer. If each detail of such a story is given a figurative meaning, the story is an allegory. Those who maintain a sharp distinction between parable and allegory insist that a parable has only one point of comparison, and that while parables were characteristic of Jesus’ teaching, to see allegorical details in them is to introduce meanings that go beyond their original intention and even falsify it. However, to exclude any allegorical elements from a parable is an excessively rigid mode of interpretation, now abandoned by many scholars.

* [13:11] Since a parable is figurative speech that demands reflection for understanding, only those who are prepared to explore its meaning can come to know it. To understand is a gift of God, granted to the disciples but not to the crowds. In Semitic fashion, both the disciples’ understanding and the crowd’s obtuseness are attributed to God. The question of human responsibility for the obtuseness is not dealt with, although it is asserted in Mt 13:13. The mysteries: as in Lk 8:10; Mk 4:11 has “the mystery.” The word is used in Dn 2:18, 19, 27 and in the Qumran literature (1QpHab 7:8; 1QS 3:23; 1QM 3:9) to designate a divine plan or decree affecting the course of history that can be known only when revealed. Knowledge of the mysteries of the kingdom of heaven means recognition that the kingdom has become present in the ministry of Jesus.

* [13:12] In the New Testament use of this axiom of practical “wisdom” (see Mt 25:29; Mk 4:25; Lk 8:18; 19:26), the reference transcends the original level. God gives further understanding to one who accepts the revealed mystery; from the one who does not, he will take it away (note the “theological passive,” more will be given, what he has will be taken away).

* [13:13] Because ‘they look…or understand’: Matthew softens his Marcan source, which states that Jesus speaks in parables so that the crowds may not understand (Mk 4:12), and makes such speaking a punishment given because they have not accepted his previous clear teaching. However, his citation of Is 6:9–10 in Mt 13:14 supports the harsher Marcan view.

* [13:16–17] Unlike the unbelieving crowds, the disciples have seen that which the prophets and the righteous of the Old Testament longed to see without having their longing fulfilled.

* [13:18–23] See Mk 4:14–20; Lk 8:11–15. In this explanation of the parable the emphasis is on the various types of soil on which the seed falls, i.e., on the dispositions with which the preaching of Jesus is received. The second and third types particularly are explained in such a way as to support the view held by many scholars that the explanation derives not from Jesus but from early Christian reflection upon apostasy from the faith that was the consequence of persecution and worldliness, respectively. Others, however, hold that the explanation may come basically from Jesus even though it was developed in the light of later Christian experience. The four types of persons envisaged are (1) those who never accept the word of the kingdom (Mt 13:19); (2) those who believe for a while but fall away because of persecution (Mt 13:20–21); (3) those who believe, but in whom the word is choked by worldly anxiety and the seduction of riches (Mt 13:22); (4) those who respond to the word and produce fruit abundantly (Mt 13:23). (Matthew, CHAPTER 13 | USCCB, n.d.)

Tom Lenz notes that much has been written about today’s readings in Matthew’s Gospel.

 But as I read it this time, my thoughts were about the farmer. What trust, confidence, and hope he has in the seeds he plants and in fields where he does his work. The work is difficult and no doubt suffering is included. But the work is necessary to develop rich soil so the seeds can sprout and develop deep roots. It doesn’t happen by chance. But he knows that if he does his part, the seed will do its part without fail this season, and next season, and the season after that. My neighbor has watched this happen the same way every planting season for his whole life. The seed will always deliver as long as he does his part. And although at times he may be “groaning in labor pains” he will “have the first fruits of the Spirit” at “a hundred or sixty or thirtyfold.” (Lenz, 2026)

Don Schwager quotes “The shallow and rootless mind,” by Clement of Alexandria, 150-215 A.D.

"Let us look, as from a broader perspective, at what it means to be on the road. In a way, every road is hardened and foolish on account of the fact that it lies beneath everyone's feet. No kind of seed finds there enough depth of soil for a covering. Instead, it lies on the surface and is ready to be snatched up by the birds that come by. Therefore those who have in themselves a mind hardened and, as it were, packed tight do not receive the divine seed but become a well-trodden way for the unclean spirits. These are what is here meant by 'the birds of the heaven'" But 'heaven' we understand to mean this air, in which the spirits of wickedness move about, by whom, again, the good seed is snatched up and destroyed. Then what are those upon the rock? They are those people who do not take much care of the faith they have in themselves. They have not set their minds to understand the touchstone of the mystery [of being united with Christ]. The reverence these people have toward God is shallow and rootless. It is in times of ease and fair weather that they practice Christianity, when it involves none of the painful trials of winter. They will not preserve their faith in this way, if in times of tumultuous persecution their soul is not prepared for the struggle. (excerpt from FRAGMENT 168) (Schwager, n.d.)

Friar Jude Winkler comments that reading from Isaiah is towards the end of Deutero-Isaiah, written during the during Babylonian exile, and it promises the Word of God will bring fertility to our hearts. Suffering today is nothing compared to the Glory of God. When we turn and see God’s intent for humanity we understand our obligation to care for the environment as St Francis and St Anthony showed. We should see Creation as God’s goodness. The Parable of the Sower speaks of how we receive the Word. The seed on the path is rejected by the rocky ground of our intellect because, in Hebrew understanding, the heart is where we think and we are not rooted in faith. The rocky ground is our failure to continue to love with our soul in times of persecution. The thorns indicate our strength may be choked by physical possessions and our life is hoarding and seeking riches in worldly things. The disciples learn Jesus teaches in Parables because their hearts are closed and they will choose not to hear. Friar Jude notes Jesus speaks as simply as possible in parables and they still choose to say not to His lessons.

The Word Among Us Meditation on Isaiah 55:10-11 comments that when the Israelites first heard this prophecy, they would have heard God’s reassurance that they would truly be brought back from exile and restored to their homeland. As we hear this word today, we can also receive God’s assurance that his word in Scripture can have a good effect on our lives and lead us to our true home.

As water touches soil, it softens the ground and enables seeds to sprout and roots to deepen. So, too, God’s word softens our hearts. Where we might harbor prideful or bitter thoughts, his word opens our eyes to the depth of his love and enables us to let go of those attitudes that hold us back.

Similarly, snow adds to the soil a layer of protection from the extreme cold. And as it melts, it provides a gentle, deep watering for the earth. Likewise, God’s word protects us, even in the most impossible or difficult circumstances, and it establishes us in the truth that he is faithful and trustworthy. Most of all, as it penetrates the deepest places of our heart, his word accomplishes what it set out to do. So ponder God’s word today and every day. Welcome it as the earth welcomes the rain and the snow!

“Lord, may your word nourish and transform me today!” (Meditation on Isaiah 55:10-11, n.d.)

Father Richard Rohr, OFM, comments that the Beatitudes are as concerned about a new way of relating as the Ten Commandments were in the ancient days of Israel. The commandments spoke of showing honor to God and to one’s parents, of not killing, lying, stealing, cheating, or being jealous. The Beatitudes take nothing away from this revelation, but they do add something new. Instead of asking us to obey rules, they invite us to a lifestyle based on vulnerability, self-emptying, and cooperation.

The law makes us aware of problems. It gives a certain basic order to society and a framework within which people can live their lives. But what if people just obey the law and nothing more? Is there any law that requires you to make friends? Is there any law that compels you to fall in love? Is there any law that says you have to have agency, accomplish something, or be happy? Is there any law that states people have to care about you when you are suffering? Of course not! Almost everything that makes life enjoyable and satisfying comes from people going beyond the legal minimum. It’s going beyond the letter of the law that makes life worth living.

The same is true in our spiritual life. The framework of the commandments provides a basic and needed regularity in our spiritual life. We need such a “container” if we are ever to move beyond commandments and discover blessings. We can’t expect to be blessed with the happiness of living in the reign of God if we never obey God’s laws. Yet even God’s laws are not an end in themselves. Living within them simply frees us to hear the call of the Spirit to the more radical spiritual life of the Beatitudes. [2] (Rohr, n.d.)

We ask the Spirit to inform us through our contemplation of the Texts today of ways to prepare the soil of our growth in relationships with God, humanity, and Nature to yield a bountiful harvest of faith, love in hard times, strength to follow Jesus example of love and compassion.

References

Isaiah, CHAPTER 55 | USCCB. (n.d.). Daily Readings. Retrieved July 12, 2026, from https://bible.usccb.org/bible/isaiah/55?10 

Lenz, T. (2026, July 12). Daily Reflection July 12, 2026 | Creighton Online Ministries. Creighton Online Ministries. Retrieved July 12, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-july-12-2026 

Matthew, CHAPTER 13 | USCCB. (n.d.). Daily Readings. Retrieved July 12, 2026, from https://bible.usccb.org/bible/matthew/13?1 

Meditation on Isaiah 55:10-11. (n.d.). Word Among Us. Retrieved  July 12, 2026, from https://wau.org/meditations/2026/07/12/1612569/ 

Psalms, PSALM 65 | USCCB. (n.d.). Daily Readings. Retrieved July 12, 2026, from https://bible.usccb.org/bible/psalms/65? 

Rohr, R. (n.d.). A Joining of Law and Love. Center for Action and Contemplation. Retrieved July 12, 2026, from https://cac.org/daily-meditations/a-joining-of-law-and-love/ 

Romans, CHAPTER 8 | USCCB. (n.d.). Daily Readings. Retrieved July 12, 2026, from https://bible.usccb.org/bible/romans/8? 

Schwager, D. (n.d.). Why Do You Speak to Them in Parables? Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved July 12, 2026, from https://www.dailyscripture.net/daily-meditation/