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It’s not about us.  It never was.

After the return from exile, the people of God had fierce debates about how to build their future.  For some (e.g. Ezra and Nehemiah), it was all about them, they wanted to be holy, pure and observant and they wanted to include only other holy, pure and observant people in the new Israel.  For Isaiah 56:1, 6-8, it was not about us, it was about God.  In our first reading the prophet argues passionately for God’s inclusion of all people: “Thus says the Lord God, who gathers the outcasts of Israel, I will gather others to them besides.”

Who was in and who was out, who was worthy and who unworthy continued to be a source of debate. 

Elijah is knackered.  Having publicly opposed the monarchy, started a jihad and slaughtered all the priests of the opposing religion, he flees from a death sentence.  Collapsed In the desert he asks to die. At this precise moment, in 1 Kings 19:9-18, God shows up: provides him with food, water and rest and takes him to a place of safety.

The disciples have also exhausted their strength.  Our translation of Matthew 14:22-33, tells us that they were “battered” by waves but the original Greek word is best translated as “violently tormented”.  They are skilled and experienced sailors yet all their resources have failed.  At this moment Jesus turns up and takes them to a place of safety.

What is interesting is how differently the prophet and the disciples respond. 

Over the last three weeks we have heard a series parables that reveal how God’s perspective is often very different from our own: the seed is sown on rich soil and poor soil; the weeds are nurtured alongside the wheat; and all the fish, good and bad, are drawn into the same net.  God, it seems, is not as picky as we are.

So, when feeding the 5,000, in Matthew 14:13-21, God works with whatever there is.  The disciples state “we have nothing” yet Jesus still commands “bring it to me” and “all ate and were filled.” 

But the most significant thing about this story is not the meagre rations but the leftovers. When the disciples collect all that was discarded, “the broken pieces”, they fill 12 baskets. Twelve symbolises God’s people, 12 tribes of Israel, 12 disciples, 12 full baskets representing the fulfilment of God’s promise.

How do we discern a person’s heart? How do we know good from evil? For the last two weeks we have heard parables that remind us that we are often not the best judge.

In the parable of the sower, the sower does not distinguish between the stony ground and good soil; in the parable of the wheat and weeds, the farmer allows both to grow together. This week, in Matthew 13: 31-33, 44-52, we have a similar parable about the nets of fish: all are gathered in, the good and the bad together.

The other parables this week give us an insight into why we are not to judge, our view and God’s view are not often the same.

We are in the middle of a series of parables about seeds, weeds and growing things. The farmer in this week’s gospel, Matthew 13:24-30, 36-43, is as much of a maverick as last week’s (who scattered seed generously over all the ground whether the soil was good or bad) today the farmer allows the wheat and the weeds to flourish together in his field. The workers want to root out the weeds but the farmer forbids them. Both weeds and wheat grow from the same soil and to uproot one may also uproot the other.

The Greek word used for weed in this story is Zizania, a wild grain that looks very similar to wheat. It seems that it is difficult to distinguish good from bad grains and the same can be said for human beings.

Just like last week, this week’s gospel makes it clear that human beings are not the best judge and that any judging should be left in God’s hands.