1. “He left the house and sat by the sea” (Mt 13:1).
Jesus is the Master; he is also the Master in the way he looks at nature. In the Gospels, there are numerous passages that present him immersed in the natural environment, and if we pay attention, we can see in his behaviour a clear invitation to a contemplative attitude towards the wonders of creation. This is the case, for example, in this Sunday's Gospel account. We see Jesus sitting by the Sea of Tiberias, almost absorbed in meditation.
The divine Master, before dawn or after sunset, and at other decisive moments of his mission, loved to withdraw to a solitary and quiet place, apart from others (cf. Mt 14:23; Mk 1:35; Lk 5:16), so that he could be alone with his heavenly Father and talk with him. In those moments, he certainly did not fail to contemplate creation as well, to gather from it a reflection of divine beauty.
2. His disciples and a large crowd joined him on the shore of the lake. “He spoke to them at length in parables” (Mt 13:3). Jesus spoke “in parables”, that is, using events from everyday life and elements drawn from his contemplation of creation.
But why does Jesus speak "in parables"? This is what the disciples ask themselves, and we ask ourselves with them. The Master responds, echoing Isaiah: So that they may see but not perceive, hear but not understand (cf. Mt 13:13-15). What does this mean? Why speak in parables and not "openly" (cf. Jn 16:29)?
3. Dear brothers and sisters! In reality, creation itself is like a great parable. Is not everything that exists – the cosmos, the earth, living beings, man – a single, immense parable? And who is its author, if not God the Father, with whom Jesus converses in the silence of nature? Jesus speaks in parables because this is God's "style". The only-begotten Son has the same way of acting and speaking as his heavenly Father. Whoever sees him sees the Father (cf. Jn 14:9), whoever listens to him listens to the Father. And this concerns not only the content, but also the manner; not only what he says, but also how he says it.
Yes, the 'how' is important because it reveals the deep intention of the speaker. If the relationship is meant to be dialogical, the way of speaking must respect and promote the freedom of the interlocutor. This is why the Lord speaks in parables: so that those who listen may be free to accept his message; free not only to hear it, but above all to understand it, to interpret it and to recognise in it the intention of the One who speaks. God addresses man in such a way that it is possible to encounter him in freedom.
4. Creation is, so to speak, the great divine story. However, the profound meaning of this marvellous book of creation would have remained difficult for us to decipher if Jesus – the Word made man – had not come to 'explain it' to us, enabling our eyes to recognise more easily the imprint of the Creator in creatures.
Jesus is the Word that holds the meaning of all that exists. He is the Word in whom the 'name' of everything rests, from the smallest particle to the immense galaxies. He himself is therefore the 'Parable' full of grace and truth (cf. Jn 1:14), through which the Father reveals himself and his will, his mysterious plan of love and the ultimate meaning of history (cf. Eph 1:9-10). In Jesus, God has told us everything he had to say.
[Pope John Paul II, homily at St. Stephen of Cadore, 11 July 1993]