This is John, whom I beheaded; he has been raised from the dead!

 

 And they cast out many demons, and anointed with oil many who were sick, and healed them.  

 

Now King Herod heard of Him, for His name had become well known.  And he said, "John the Baptist has risen from the dead, and therefore these powers are at work in him."  Others said, "It is Elijah."  And others said, "It is the Prophet, or like one of the prophets."  But when Herod heard, he said, "This is John, whom I beheaded; he has been raised from the dead!"  For Herod himself had sent and laid hold of John, and bound him in prison for the sake of Herodias, his brother Philip's wife; for he had married her.  Because John had said to Herod, "It is not lawful for you to have your brother's wife."  Therefore Herodias held it against him and wanted to kill him, but she could not; for Herod feared John, knowing that he was a just and holy man, and he protected him.  And when he heard him, he did many things, and heard him gladly.  

 

Then an opportune day came when  Herod on his birthday gave a feast for his nobles, the high officers, and the chief men of Galilee.  And when Herodias' daughter herself came in and danced, and pleased Herod and those who sat with him, the king said to the girl, "Ask me whatever you want, and I will give it to you."  He also swore to her, "Whatever you ask me, I will give you, up to half my kingdom."  So she went out and said to her mother, "What shall I ask?"  And she said, "The head of John the Baptist!"  Immediately she came in with haste to the king and asked, saying, "I want you to give me at once the head of John the Baptist on a platter."  And the king was exceedingly sorry; yet, because of the oaths and because of those who sat with him, he did not want to refuse her.  Immediately the king sent an executioner and commanded his head to be brought.  And he went and beheaded him in prison, brought his head on a platter, and gave it to the girl; and the girl gave it to her mother.  When his disciples heard of it, they came and took away his corpse and laid it in a tomb.

 

- Mark 6:13–29 

 

Yesterday we read that Jesus went out from Capernaum and came to His own country of the town of Nazareth in Galilee, and His disciples followed Him.  And when the Sabbath had come, He began to teach in the synagogue.  And many hearing Him were astonished, saying, "Where did this Man get these things?  And what wisdom is this which is given to Him, that such mighty works are performed by His hands!  Is this not the carpenter, the Son of Mary, and brother of James, Joses, Judas, and Simon?  And are not His sisters here with us?"  So they were offended at Him.  But Jesus said to them, "A prophet is not without honor except in his own country, among his own relatives, and in his own house."  Now He could do no mighty work there, except that He laid His hands on a few sick people and healed them.  And He marveled because of their unbelief.  Then He went about the villages in a circuit, teaching. And He called the twelve to Himself, and began to send them out two by two, and gave them power over unclean spirits.  He commanded them to take nothing for the journey except a staff -- no bag, no bread, no copper in their money belts -- but to wear sandals, and not to put on two tunics.  Also He said to them, "In whatever place you enter a house, stay there till you depart from that place.  And whoever will not receive you nor hear you, when you depart from there, shake off the dust under your feet as a testimony against them.  Assuredly, I say to you, it will be more tolerable for Sodom and Gomorrah in the day of judgment than for that city!"  So they went out and preached that people should repent.  And they cast out many demons, and anointed with oil many who were sick, and healed them.

 

  And they cast out many demons, and anointed with oil many who were sick, and healed them.  This first verse appears as part of the story in yesterday's reading (above), in which we're given the first missionary journey of the apostles.  It describes what has taken place on that mission, and Christ's power evident in this new ministry.  It is an important contextual setting for the story of King Herod and John the Baptist.

 

 Now King Herod heard of Him, for His name had become well known.  And he said, "John the Baptist has risen from the dead, and therefore these powers are at work in him."   As Christ becomes more well-known, the powers that rule for Rome have taken note of Him and His ministry.  This King Herod is Herod Antipas, the son of Herod the Great, king of Judea, who slew the infants in Bethlehem (Matthew 2:16).  Herod Antipas was technically the governor of Galilee, but he was popularly called king.  He knows that John the Baptist performed no miracles while he was living, but now believes John has been raised from the dead, thinking powers are at work in him (having heard of the miracles of Jesus).  So, therefore, my study Bible notes, he fears John more dead than alive.

 

 Others said, "It is Elijah."  And others said, "It is the Prophet, or like one of the prophets."  My study Bible explains that Elijah was expected to return and work signs before the second coming of the Lord (Malachi 4:5).  The Prophet is interpreted by some, it says, to be a reference to the Messiah, the One foretold by Moses (Deuteronomy 18:15).  Others interpret this to mean a new prophet had arisen.  

 

 But when Herod heard, he said, "This is John, whom I beheaded; he has been raised from the dead!"  For Herod himself had sent and laid hold of John, and bound him in prison for the sake of Herodias, his brother Philip's wife; for he had married her.  Because John had said to Herod, "It is not lawful for you to have your brother's wife."  Therefore Herodias held it against him and wanted to kill him, but she could not; for Herod feared John, knowing that he was a just and holy man, and he protected him.  And when he heard him, he did many things, and heard him gladly.  The story of the beheading of John the Baptist is given parenthetically.  It explains John's earlier death so that hearers would understand why Herod would think that John had risen from the dead.  My study Bible notes that Herod, with his wealth and soldiers feared John, who was a man who lived in poverty and was clothed in camel's hair (Mark 1:6).  It calls this a testament to the power of personal holiness and integrity, and also to the people's perception of John, as he was held in the highest esteem (Mark 11:32).  The reason why Herod's marriage was not lawful was because his brother was still living.  

 

 Then an opportune day came when  Herod on his birthday gave a feast for his nobles, the high officers, and the chief men of Galilee.  And when Herodias' daughter herself came in and danced, and pleased Herod and those who sat with him, the king said to the girl, "Ask me whatever you want, and I will give it to you."  He also swore to her, "Whatever you ask me, I will give you, up to half my kingdom."  So she went out and said to her mother, "What shall I ask?"  And she said, "The head of John the Baptist!"  Immediately she came in with haste to the king and asked, saying, "I want you to give me at once the head of John the Baptist on a platter."  And the king was exceedingly sorry; yet, because of the oaths and because of those who sat with him, he did not want to refuse her.  Immediately the king sent an executioner and commanded his head to be brought.  And he went and beheaded him in prison, brought his head on a platter, and gave it to the girl; and the girl gave it to her mother.  When his disciples heard of it, they came and took away his corpse and laid it in a tomb.  Here the story is given of the death of John the Baptist.  For Christ's Jewish contemporaries Herod's court is scandalous.  To allow a daughter to dance before these men is a violation of notions of modesty and protection, an open encouragement of lasciviousness.  The extravagance of Herod's possibly drunken oath, to give the girl "whatever you want" also tells us something about his character.  The girl's immediate acceptance of the word of her violent mother is another indication of the spiritual ills of this court.  We should keep in mind, as indicated above, that John was so highly revered among the people as a holy man that Herod had protected him.  But even so, Herod is of such a weak character that he cannot back down from his oath sworn to the girl in front of the others.  The bloodthirsty nature of a prophet's head presented on a platter by a "pleasing" daughter at a birthday feast needs no elaboration.

 

 In the tradition of the Orthodox church, the beheading of John the Baptist is remembered on August 29th with a day of fasting.  This same date of commemoration for the martyrdom of John the Baptist is also held in the Catholic and Anglican churches.  My study Bible explains that as part of God's plan of salvation, John's martyrdom allowed the coming of the Messiah to be announced to the souls in Hades, for John was the forerunner of Christ there as well as on earth.  There is a Matins hymn for that day which proclaims of John, "Your tongue, which constantly speaks of God, has preceded Christ into death and is sent to preach Him to those in Hades."   This is the way in which the Church views the full story of St. John the Baptist; as a martyr, death did not stop him from fulfilling his holy mission and service to God, even continuing his role as forerunner ("Forerunner" is one of his titles in the Church).  This reflects again something observed in yesterday's reading and commentary, the spread of the gospel even after it is seemingly stopped or suppressed.  Just as Jesus compared the growth of the Kingdom to a mustard seed producing a large plant that can give shade to the birds of air, so we find that, like a plant that can emerge even through cement or rocks, in the tradition of the Church, John the Baptist's martyrdom did not stop his mission or ministry, just as Christ's death opened the way for Resurrection and Pentecost.  We can view the terribly bloodthirsty, greedy, self-indulgent story of King Herod's birthday party as exemplifying characteristics that are aligned with the works of evil in the world, and perceive this story in some sense as that of two opposing spiritual forces "hidden in plain sight" as the saying goes.  For this really is the overall story of Christ's saving mission and ministry in the world.  What looks like defeat is usually a step toward a new expansion of the mission in one form or another, which we cannot predict.  Indeed, it is the entire story of salvation, from the Old Testament through the New.  It teaches us once more that regardless of what we think we see in the world, we also look to realities behind appearances, and our work in our present generation is simply to always remember whom we serve and what things we must be about (John 14:23-24).  For as faithful, we each have our own service and missions to live our faith.

 

 

 

 

 

 

 

 

A prophet is not without honor except in his own country, among his own relatives, and in his own house

 

 Then He went out from there and came to His own country, and His disciples followed Him.  And when the Sabbath had come, He began to teach in the synagogue.  And many hearing Him were astonished, saying, "Where did this Man get these things?  And what wisdom is this which is given to Him, that such mighty works are performed by His hands!  Is this not the carpenter, the Son of Mary, and brother of James, Joses, Judas, and Simon?  And are not His sisters here with us?"  So they were offended at Him.  But Jesus said to them, "A prophet is not without honor except in his own country, among his own relatives, and in his own house."  Now He could do no mighty work there, except that He laid His hands on a few sick people and healed them.  And He marveled because of their unbelief.  Then He went about the villages in a circuit, teaching. 

 

And He called the twelve to Himself, and began to send them out two by two, and gave them power over unclean spirits.  He commanded them to take nothing for the journey except a staff -- no bag, no bread, no copper in their money belts -- but to wear sandals, and not to put on two tunics.  Also He said to them, "In whatever place you enter a house, stay there till you depart from that place.  And whoever will not receive you nor hear you, when you depart from there, shake off the dust under your feet as a testimony against them.  Assuredly, I say to you, it will be more tolerable for Sodom and Gomorrah in the day of judgment than for that city!"  So they went out and preached that people should repent.  And they cast out many demons, and anointed with oil many who were sick, and healed them.

 

- Mark 6:1–13 

 

Yesterday we read that when Jesus had crossed over again by boat back to His ministry's "home" territory of Capernaum, a great multitude gathered to Him; and He was by the sea.  And behold, one of the rulers of the synagogue came, Jairus by name.  And when he saw Him, he fell at His feet and begged Him earnestly, saying, "My little daughter lies at the point of death.  Come and lay your hands on her, that she may be healed, and she will live."  So Jesus went with him, and a great multitude followed Him and thronged Him.  Now a certain woman had a flow of blood for twelve years, and had suffered many things from many physicians.  She had spent all that she had and was no better, but rather grew worse.  When she heard about Jesus she came behind Him in the crowd and touched His garment.  For she said, "If only I may touch His clothes, I shall be made well."  Immediately the fountain of her blood was dried up, and she felt in her body that she was healed of the affliction.  And Jesus, immediately knowing in Himself that power had gone out of Him, turned around in the crowd and said, "Who touched My clothes?"  But His disciples said to Him, "You see the multitude thronging You, and You say, 'Who touched Me?'"  And He looked around to see her who had done this thing.  But the woman, fearing and trembling, knowing what had happened to her, came and fell down before Him and told Him the whole truth.  And He said to her, "Daughter, your faith has made you well.  Go in peace, and be healed of your affliction."  While He was still speaking, some came from the ruler of the synagogue's house who said, "Your daughter is dead.  Why trouble the Teacher any further?"  As soon as Jesus heard the word that was spoken, He said to the ruler of the synagogue, "Do not be afraid; only believe."  And He permitted no one to follow Him except Peter, James, and John the brother of James.  Then He came to the house of the ruler of the synagogue, and saw a tumult and those who wept and wailed loudly.  When He came in, He said to them, "Why make this commotion and weep?  The child is not dead, but sleeping."  And they ridiculed Him.  But when He had put them all outside, He took the father and the mother of the child, and those who were with Him, and entered where the child was lying.  Then He took the child by the hand, and said to her, "Talitha, cumi," which is translated, "Little girl, I say to you, arise."  Immediately the girl arose and walked, for she was twelve years of age.  And they were overcome with great amazement.  But He commanded them strictly that no one should know it, and said that something should be given her to eat.

 

  Then He went out from there and came to His own country, and His disciples followed Him.  And when the Sabbath had come, He began to teach in the synagogue.  And many hearing Him were astonished, saying, "Where did this Man get these things?  And what wisdom is this which is given to Him, that such mighty works are performed by His hands!  Is this not the carpenter, the Son of Mary, and brother of James, Joses, Judas, and Simon?  And are not His sisters here with us?"  So they were offended at Him.  Christ's own country is the town of Nazareth in Galilee.  My study Bible remarks that this double response of being both astonished and offended is a frequent occurrence with those who encounter Christ (Luke 11:14-16; John 9:16).  Jesus' rejection in His own country is a foreshadowing of His rejection by His whole nation at His trial before Pilate (John 19:14-15).  Christ's brothers and sisters are either extended family or children from a previous marriage by Joseph, Christ's earthly guardian, who was already elderly when Mary the Theotokos was betrothed to him.  "Brother" is frequently found in tradition and throughout the Bible to refer to many different relations, such as cousins, nephews, uncles, etc.

 

 But Jesus said to them, "A prophet is not without honor except in his own country, among his own relatives, and in his own house."  Now He could do no mighty work there, except that He laid His hands on a few sick people and healed them.  And He marveled because of their unbelief.  Then He went about the villages in a circuit, teaching.  My study Bible tells us that Jesus could do no mighty work there, not because He lacked power, but because of the unbelief of all but a few in Nazareth.  It comments that while grace is always offered to all, only those who receive it in faith obtain its benefits.  Christ's statement, "A prophet is not without honor except in his own country, among his own relatives, and in his own house," appears in all four Gospels.

 

 And He called the twelve to Himself, and began to send them out two by two, and gave them power over unclean spirits.  He commanded them to take nothing for the journey except a staff -- no bag, no bread, no copper in their money belts -- but to wear sandals, and not to put on two tunics.  Also He said to them, "In whatever place you enter a house, stay there till you depart from that place.  And whoever will not receive you nor hear you, when you depart from there, shake off the dust under your feet as a testimony against them.  Assuredly, I say to you, it will be more tolerable for Sodom and Gomorrah in the day of judgment than for that city!"  So they went out and preached that people should repent.   The twelve disciples now become apostles, those who are sent out on a mission; in the Greek of the Gospels the word for disciple means "learner" and apostle means "one sent out" (as on a mission).  Note that Jesus gave them power; this is His power which He used in His own healing, signs, and exorcisms.  St. Mark here reports that they were sent out two by two.  In the Gospel of St. Matthew, the names are given in pairs (Matthew 10:1-4).  Perhaps these pairs are those who traveled together on this first mission.  Let us note the humble way in which they are to go from place to place:  without bag, nor bread, nor copper money.  Even their clothing is to be simple and minimal.  There is nothing grandiose in their manner or appearance to impress people with anything but the power He's given them, so that only those who truly desire to receive them or their message will do so.  In this way also, they cannot be accused of greed, and they will learn dependence upon God.

 

 And they cast out many demons, and anointed with oil many who were sick, and healed them.  My study Bible has a commentary regarding anointing the sick with oil.  It says that this has not only medicinal value but sacramental value as well.  It notes that God's healing power is bestowed through creation (Mark 5:27; Numbers 21:8-9; 2 Kings 13:21; John 9:6-7; Acts 5:15, 19:11-12).  In the same way, oil is a vehicle of God's mercy and healing in the Church (James 5:14).

 

 As we noted above, Christ's saying, "A prophet is not without honor except in his own country, among his own relatives, and in his own house" appears in some form in all four Gospels (see also Matthew 13:57, Luke 4:24, John 4:44).  Therefore it's in some sense a very important statement, one we must take note of.  It seems appropriate to notice that in the same reading where we are told He is rejected in His hometown by the people among whom He grew up, we're also told of Jesus sending out His apostles on their first mission to go preach, to practice exorcisms, and to heal the sick.  Notably, we can compare His experiences in Nazareth with the missions of the apostles.  In Nazareth, we're told that He could do no mighty work there, except that He laid His hands on a few sick people and healed them.  And even Jesus is surprised by His reception in His hometown, where they are astonished, but also offended because of the marvelous words He displays, His wisdom, and even His works.  He's not the same person they thought they knew.  Even Jesus marveled because of their unbelief.   What does that tell us about this phenomenon?  Yet, it is supremely human.  It would seem that our impulse to resentment at those who in some ways surpass our own expectations might be universal; however, in this case, the offense comes because of the actions and gifts of God, and the rejection has the effect of tamping down even Christ's capacity for using divine power among people.  For as we have already observed many times, it is faith that makes the difference in receiving the work of God among us.  Then on the other hand, we read of the apostles being sent out on their first mission.  It would seem that as Christ is rejected in one place so as for Him to marvel, the apostles are sent out -- with His power -- to preach and cast out demons and heal, and so His work is spread out among the people as is His word, carried among the apostles.  One old door is shut to Him, and He sends them out, and new doors are opened in the places where they are welcomed.  Since Jesus has already likened the growth the kingdom of God to a tiny mustard seed that grows such that even the birds of the air can take rest in the shade, we can understand this growth (see this reading from last week).  We should perhaps consider this a kind of a pattern that reflects the work of God in the world.  When it is suppressed or rejected in one place, it will go to another where it can bloom and shoot out new branches, creating surprising growth that may indeed astonish.  At any rate, this is our Lord's response to His rejection in His hometown, to send out the apostles on this first mission, to send out His power even through "new vessels" and a new mission.  Today's reading also teaches us that we must be prepared for rejection, for if even the Lord is rejected at home and among His own, so none of us can say we won't be treated any differently.  As He has said Himself, "A disciple is not above his teacher, nor a servant above his master. It is enough for a disciple that he be like his teacher, and a servant like his master. If they have called the master of the house Beelzebub, how much more will they call those of his household!" (Matthew 10:24-25).  Perhaps this pattern of rejection and expansion is also seen in the Cross.  Christ's death and Resurrection -- and Ascension into heaven -- fits the same.  Death in any form cannot stop the power of God in our world, but it may go elsewhere and turn to new forms.  Let us always be ready to receive it.

 

 

 

 

 

 

 

 

 

 

Who touched Me?

 

 Now when Jesus had crossed over again by boat to the other side, a great multitude gathered to Him; and He was by the sea.  And behold, one of the rulers of the synagogue came, Jairus by name.  And when he saw Him, he fell at His feet and begged Him earnestly, saying, "My little daughter lies at the point of death.  Come and lay your hands on her, that she may be healed, and she will live."  So Jesus went with him, and a great multitude followed Him and thronged Him.  

 

Now a certain woman had a flow of blood for twelve years, and had suffered many things from many physicians.  She had spent all that she had and was no better, but rather grew worse.  When she heard about Jesus she came behind Him in the crowd and touched His garment.  For she said, "If only I may touch His clothes, I shall be made well."  Immediately the fountain of her blood was dried up, and she felt in her body that she was healed of the affliction.  And Jesus, immediately knowing in Himself that power had gone out of Him, turned around in the crowd and said, "Who touched My clothes?"  But His disciples said to Him, "You see the multitude thronging You, and You say, 'Who touched Me?'"  And He looked around to see her who had done this thing.  But the woman, fearing and trembling, knowing what had happened to her, came and fell down before Him and told Him the whole truth.  And He said to her, "Daughter, your faith has made you well.  Go in peace, and be healed of your affliction."  

 

While He was still speaking, some came from the ruler of the synagogue's house who said, "Your daughter is dead.  Why trouble the Teacher any further?"  As soon as Jesus heard the word that was spoken, He said to the ruler of the synagogue, "Do not be afraid; only believe."  And He permitted no one to follow Him except Peter, James, and John the brother of James.  Then He came to the house of the ruler of the synagogue, and saw a tumult and those who wept and wailed loudly.  When He came in, He said to them, "Why make this commotion and weep?  The child is not dead, but sleeping."  And they ridiculed Him.  But when He had put them all outside, He took the father and the mother of the child, and those who were with Him, and entered where the child was lying.  Then He took the child by the hand, and said to her, "Talitha, cumi," which is translated, "Little girl, I say to you, arise."  Immediately the girl arose and walked, for she was twelve years of age.  And they were overcome with great amazement.  But He commanded them strictly that no one should know it, and said that something should be given her to eat.

 

- Mark 5:21–43 

 

On Saturday we read that Jesus and the disciples, following a harrowing, stormy journey across the Sea of Galilee, came to the other side of the sea, to the country of the Gadarenes.  And when He had come out of the boat, immediately there met Him out of the tombs a man with an unclean spirit, who had his dwelling among the tombs; and no one could bind him, not even with chains, because he had often been bound with shackles and chains.  And the chains had been pulled apart by him, and the shackles broken in pieces; neither could anyone tame him.  And always, night and day, he was in the mountains and in the tombs, crying out and cutting himself with stones.  When he saw Jesus from afar, he ran and worshiped Him.  And he cried out with a loud voice and said, "What have I to do with You, Jesus, Son of the Most High God?  I implore You by God that You do not torment me."  For He said to him, "Come out of the man, unclean spirit!"  Then He asked him, "What is your name?"  And he answered, saying, "My name is Legion; for we are many."  Also he begged Him earnestly that He would not send them out of the country.  Now a large herd of swine was feeding there in the mountains.  So all the demons begged Him, saying, "Send us to the swine, that we may enter them."  And at once Jesus gave them permission.  Then the unclean spirits went out and entered the swine (there were about two thousand); and the herd ran violently down the steep place into the sea, and drowned in the sea.  So those who fed the swine fled, and they told it in the city and in the country.  And they went out to see what it was that had happened.  Then they came to Jesus, and saw the  one who had been demon-possessed and had the legion, sitting and clothed and in his right mind.  And they were afraid.  And those who saw it told them how it happened to him who had been demon-possessed, and about the swine.  Then they began to plead with Him to depart from their region.  And when He got into the boat, he who had been demon-possessed begged Him that he might be with Him.  However, Jesus did not permit him, but said to him, "Go home to your friends, and tell them what great things the Lord has done for you, and how He has had compassion on you."  And he departed and began to proclaim in Decapolis all that Jesus had done for him; and all marveled. 

 

 Now when Jesus had crossed over again by boat to the other side, a great multitude gathered to Him; and He was by the sea.  And behold, one of the rulers of the synagogue came, Jairus by name.  And when he saw Him, he fell at His feet and begged Him earnestly, saying, "My little daughter lies at the point of death.  Come and lay your hands on her, that she may be healed, and she will live."  So Jesus went with him, and a great multitude followed Him and thronged Him.    Here Jesus has returned to Capernaum, the "headquarters" of His Galilean ministry, where all know Him.   We can see that Jairus, one of the rulers of the synagogue, is completely familiar with Jesus.  

 

 Now a certain woman had a flow of blood for twelve years, and had suffered many things from many physicians.  She had spent all that she had and was no better, but rather grew worse.  When she heard about Jesus she came behind Him in the crowd and touched His garment.  For she said, "If only I may touch His clothes, I shall be made well."  Immediately the fountain of her blood was dried up, and she felt in her body that she was healed of the affliction.  And Jesus, immediately knowing in Himself that power had gone out of Him, turned around in the crowd and said, "Who touched My clothes?"  But His disciples said to Him, "You see the multitude thronging You, and You say, 'Who touched Me?'"  And He looked around to see her who had done this thing.  But the woman, fearing and trembling, knowing what had happened to her, came and fell down before Him and told Him the whole truth.  And He said to her, "Daughter, your faith has made you well.  Go in peace, and be healed of your affliction."   My study Bible comments that authority over life and death is in the hand of God alone (Deuteronomy 32:39; 1 Samuel 2:6).  As Christ is of one essence with the Father, He has such authority (John 5:21).  This woman's healing, it says, is a demonstration of Christ's power to cleanse and heal (see Matthew 8:1-4).   In the Old Testament, hemorrhage caused ceremonial defilement, and it imposed religious and social restrictions, as contact with blood was strictly prohibited (Leviticus 15:25).  This woman has suffered for twelve years, not only from her ailment but also from the many physicians she's already consulted and only grown worse.  Although she accounts herself unclean, she nonetheless approaches Jesus secretly and with great faith.  Jesus tells her to go in peace, that her faith has made her well.  He corrects her thinking, as she could not hide her touch, neither was she excluded from Him because of her illness.  Finally, He exhibits her faith to everyone. so they might imitate her.

 

While He was still speaking, some came from the ruler of the synagogue's house who said, "Your daughter is dead.  Why trouble the Teacher any further?"  As soon as Jesus heard the word that was spoken, He said to the ruler of the synagogue, "Do not be afraid; only believe."  And He permitted no one to follow Him except Peter, James, and John the brother of James.  Then He came to the house of the ruler of the synagogue, and saw a tumult and those who wept and wailed loudly.  When He came in, He said to them, "Why make this commotion and weep?  The child is not dead, but sleeping."  And they ridiculed Him.  But when He had put them all outside, He took the father and the mother of the child, and those who were with Him, and entered where the child was lying.  Then He took the child by the hand, and said to her, "Talitha, cumi," which is translated, "Little girl, I say to you, arise."  Immediately the girl arose and walked, for she was twelve years of age.  And they were overcome with great amazement.  But He commanded them strictly that no one should know it, and said that something should be given her to eat.  The resurrection of Jairus' daughter is an affirmation of Christ's power over life and death.  According to my study Bible, this healing, together with other resurrections performed by Christ in the Gospels (such as the raising of Lazarus in John 11:1-44) confirm the promise given to the prophet Ezekiel that God will one day open the graves and raise all the dead (Ezekiel 37:1-14).  My study Bible comments that while many people have exercised authority over the living, it's only the Son of God who "has power over both the living and the dead" (words found in the Eastern Orthodox funeral service).  Let us note here that while Christ has power through His word alone (John 11:43), he also touched the child in taking her by the hand, showing (as in the healing of the woman's blood flow) that His body is life-giving.  

 

Touch plays a significant part in today's reading.  That is, the touch that allows people to receive the power of Christ to heal, even to restore life.  We should not be surprised at this, for we are to understand that it is the Incarnation itself that restores us.  God became human to assume all the things of humanity, so that humanity could be healed.  Therefore (and thereby) His body is life-giving.  In the first instance in today's reading,  this woman with the twelve-years flow of blood comes behind Him, in a crowd, and believes, "If only I may touch His clothes, I shall be made well."  Surely the text indicates to us that this crowd was bumping into one another as it was, for the disciples are incredulous that He'd like them to tell Him who touched Him.  They say, "You see the multitude thronging You, and You say, 'Who touched Me?'"  The impossibility for them of telling Jesus just who it was tells us how crowded this scene was.  But what is the difference between her touch and the possible accidental touch of others in crowd that throngs Jesus?  It is her faith that makes the difference.  Jesus tells her, and the crowd, and His disciples, and us as well that this is so, when He tells her, "Daughter, your faith has made you well.  Go in peace, and be healed of your affliction."  It's remarkable that we're also told she came and confessed to Him what she'd done, even as she feared and trembled, for this is a kind of face-to-face meeting with God.  It is the same sense in coming to repentance and coming before God for reconciliation.  She is reconciled indeed, even as "unclean" as her blood flow makes her, for He calls her "Daughter."  Then there is the case of the little girl, a daughter of one of the rulers of the synagogue.  She is just twelve years old, St. Mark tells us, the age of the number of years the older woman had suffered.  Jesus raises her up, taking her by the hand, commanding the little girl to arise.  In the first case of the woman with the blood flow, the faith was hers that made the difference, and effectively Christ felt His own power go out of Him to heal her.  In this case, the faith of the parents, so desperately needing to be strengthened by Jesus and His closest disciples, is what is at work.  This says to us that the prayers of the Church have an effect, even that we, in our prayers and in our faith, can take stewardship of a kind to help others to come to that healing touch of Christ.  Just as we pay even for the dead in the Church, so our prayers are heard for others even for God's mercy after death.  Surely the stories of resurrection in the Gospels teach us that as well.  (In addition to the story of the raising of Lazarus in John 11, see also the raising of the son of the widow of Nain at Luke 7:11-17).  Surely the power of God is everywhere, and thus our prayers to God are effectively without barrier.  Let us not forget that Christ's body, life-giving as it is for us, also was part of His Ascension, thus the power to heal humanity follows into territory we can't possibly limit nor predict.  Let us not forget our great gift of the Incarnation, feeding us in the Eucharist, and the tremendous and irreplaceable gift of faith.

 

 

 

 

 

Go home to your friends, and tell them what great things the Lord has done for you, and how He has had compassion on you

 

 Then they came to the other side of the sea, to the country of the Gadarenes.  And when He had come out of the boat, immediately there met Him out of the tombs a man with an unclean spirit, who had his dwelling among the tombs; and no one could bind him, not even with chains, because he had often been bound with shackles and chains.  And the chains had been pulled apart by him, and the shackles broken in pieces; neither could anyone tame him.  And always, night and day, he was in the mountains and in the tombs, crying out and cutting himself with stones.  When he saw Jesus from afar, he ran and worshiped Him.  

 

And he cried out with a loud voice and said, "What have I to do with You, Jesus, Son of the Most High God?  I implore You by God that You do not torment me."  For He said to him, "Come out of the man, unclean spirit!"  Then He asked him, "What is your name?"  And he answered, saying, "My name is Legion; for we are many."  Also he begged Him earnestly that He would not send them out of the country.  Now a large herd of swine was feeding there in the mountains.  So all the demons begged Him, saying, "Send us to the swine, that we may enter them."  And at once Jesus gave them permission.  Then the unclean spirits went out and entered the swine (there were about two thousand); and the herd ran violently down the steep place into the sea, and drowned in the sea. 

 

So those who fed the swine fled, and they told it in the city and in the country.  And they went out to see what it was that had happened.  Then they came to Jesus, and saw the  one who had been demon-possessed and had the legion, sitting and clothed and in his right mind.  And they were afraid.  And those who saw it told them how it happened to him who had been demon-possessed, and about the swine.  Then they began to plead with Him to depart from their region.  

 

And when He got into the boat, he who had been demon-possessed begged Him that he might be with Him.  However, Jesus did not permit him, but said to him, "Go home to your friends, and tell them what great things the Lord has done for you, and how He has had compassion on you."  And he departed and began to proclaim in Decapolis all that Jesus had done for him; and all marveled. 

 

- Mark 5:1-20 

 

Yesterday we read that, following Christ's preaching in parables, when evening had come, He said to them, "Let us cross over to the other side."  Now when they had left the multitude, they took Him along in the boat as He was.  And other little boats were also with Him.  And a great windstorm arose, and the waves beat into the boat, so that it was already filling.  But He was in the stern, asleep on a pillow.  And they awoke Him and said to Him, "Teacher, do You not care that we are perishing?"  Then He arose and rebuked the wind, and said to the sea, "Peace, be still!"  And the wind ceased and there was a great calm.  But He said to them, "Why are you so fearful?  How is it that you have no faith?"  And they feared exceedingly, and said to one another, "Who can this be, that even the wind and the sea obey Him!"

 

  Then they came to the other side of the sea, to the country of the Gadarenes. In Christ's time, the city of Gadara was a part of what is known as the Decapolis, a league of ten cities of Hellenistic culture founded in the period of Alexander the Great.  But at this time, under Rome, Gadara was placed under the rule of Herod, the tetrarch of Galilee.  This is a country of mixed Jews and Gentiles, and dominated by Greek and Roman culture, including worship of the emperor.

 

And when He had come out of the boat, immediately there met Him out of the tombs a man with an unclean spirit, who had his dwelling among the tombs; and no one could bind him, not even with chains, because he had often been bound with shackles and chains.  And the chains had been pulled apart by him, and the shackles broken in pieces; neither could anyone tame him.  And always, night and day, he was in the mountains and in the tombs, crying out and cutting himself with stones.  We might pause to notice the entirely chaotic and uncivilized nature of this man with an unclean spirit.   Whatever and whoever this demonic spirit is, it causes him to be uncontrollable, untameable.  He cannot be bound, even with chains, which had often been tried; but he has pulled apart the chains and broken his shackles.  Notably he cannot live in community; he lives in the mountains and in the tombs, among the dead.  Night and day he was crying out and also cutting himself with stones, so we note the self-destructive effects of the demonic afflicting him.  In some sense, he mirrors the chaos of the sea in our previous reading, encountered by the disciples as they crossed over the Sea of Galilee to this place, reflecting traditional images of the chaos and destruction associated with Leviathan.  

 

 And he cried out with a loud voice and said, "What have I to do with You, Jesus, Son of the Most High God?  I implore You by God that You do not torment me."  For He said to him, "Come out of the man, unclean spirit!"  Then He asked him, "What is your name?"  And he answered, saying, "My name is Legion; for we are many."  This man is possessed by a legion of demons, in some sense "occupied" by an invading spiritual army and under attack.  A Roma legion consisted of thousands of soldiers; at Christ's time, approximately 6,000.

 

 Also he begged Him earnestly that He would not send them out of the country.  Now a large herd of swine was feeding there in the mountains.  So all the demons begged Him, saying, "Send us to the swine, that we may enter them."  And at once Jesus gave them permission.  Then the unclean spirits went out and entered the swine (there were about two thousand); and the herd ran violently down the steep place into the sea, and drowned in the sea.   This violent death of the swine teaches us about the destructive influence of the demons.  My study Bible says that the destruction of the herd reveals several things.  First, while animals are a venerable part of creation, human beings are of far greater value.  Additionally, Jesus removes a source of sin, for swine-herding was an abomination to the Jews (Deuteronomy 14:8).  Moreover, the demons have no power over creation but are instead subject to the will of God.  They can only enter the swine at the command of Christ (and needed His permission).  Finally, we see that people are protected under God's providence.  Otherwise the demon-possessed man would have come to the same end as the swine.  As we will see, the magnitude of the economic loss of the swine will remain as a sign to the hardhearted people who fled (see the following verse).  A steep place (a cliff) often appears in icons to represent the dangers of sin.

 

So those who fed the swine fled, and they told it in the city and in the country.  And they went out to see what it was that had happened.  Then they came to Jesus, and saw the  one who had been demon-possessed and had the legion, sitting and clothed and in his right mind.  And they were afraid.  And those who saw it told them how it happened to him who had been demon-possessed, and about the swine.  Then they began to plead with Him to depart from their region.  My study Bible comments that while there are those who teach the presence of the swine indicates that these are Gentiles, it's more likely that they are Jews catering to the Gentile market in this region, and therefore doing what was forbidden in the Law.  Jesus had forbidden his disciples to go to any but the Jews in this time of His public ministry (Matthew 10:6).  They have traveled across the sea to save this lost sheep (the man who was demon-possessed).  The hard-heartedness of these people show in that their care is only for their economic loss of the swine, and not of the healing of this man who is now sitting and clothed and in his right mind.  They respond by simply pleading for Christ to leave their region.

 

 And when He got into the boat, he who had been demon-possessed begged Him that he might be with Him.  However, Jesus did not permit him, but said to him, "Go home to your friends, and tell them what great things the Lord has done for you, and how He has had compassion on you."  And he departed and began to proclaim in Decapolis all that Jesus had done for him; and all marveled.  In Tuesday's reading, we read that Jesus said that "whoever does the will of God is My brother and My sister and mother" (Mark 3:34-35).  This man who has been saved from the legion of demons occupying him understandably does not want to stay in this place with the people who care nothing for his healing.  In this sense of Christ's family, he wishes to come with Jesus and the disciples.  But Jesus has a better plan, a mission for him, and sends him out to the Decapolis, this mixed region of Jews and Gentiles, to proclaim the good news of Christ, and give glory to God, to "tell them what great things the Lord has done for you, and how He has had compassion on you."   And all marveled.

 

 As referenced above, we might very well wonder in the context of today's reading if this forgotten man in the tombs isn't the prime example of Christ's statement when sending out the apostles on their first mission:  "Go rather to the lost sheep of the house of Israel."  We couple that together with His statement about His own mission:  "I was not sent except to the lost sheep of the house of Israel" (Matthew 15:24).  When we combine these with Jesus' parable of the Lost Sheep found in St. Luke's Gospel (Luke 15:4-7), it leads us to consider Christ's determined journey across the Sea of Galilee, and through a terrifying storm, to get to this forsaken place of the man who lived in the tombs.  Perhaps taken in this vein and with these other images from the Gospels and Christ's teachings, today's reading about the Gadarene demoniac, possessed by a legion of demons, might well serve as a powerful illustration of the will of God to save even one lost sheep out of one hundred, and to make every effort, to take every risk, to do so.  We pause to wonder why indeed Christ gave the command (see yesterday's reading, above) to His disciples to sail across the sea through the perilous wind and waves.  Certainly today's reading gives us no clue that the rest of the people who populate the story -- the swineherders and villagers who come to Christ only to ask Him to leave -- are those willing to become His disciples or believers in any way.  They reject Him and beg Him to go; they are only frightened by the exorcism that saved the man possessed by the legion of demons.  In the conclusion to the parable of the Lost Sheep, Jesus tells His listeners that "there will be more joy in heaven over one sinner who repents than over ninety-nine just persons who need no repentance."  Christ's journey across the sea with the disciples to this forlorn man affirms that in the sight of God every effort is worthwhile to save even one.  It tells us of the value of human beings (as my study Bible pointed out, above), and it tells us of our Liberator or Savior, the One who frees this man from his prison among the tombs and held by this legion of demons.  Since today's Gospel reading uses the language of the military, speaking of a legion of "occupying" demons holding this man in spiritual imprisonment, who is literally bound with chains and shackles, it also speaks to us of the spiritual warfare in which our world -- and the souls, hearts, and minds of human beings -- is the battleground.  It assures us that not only is Christ the true Chief Commander of the spiritual world, but that He is also a Deliverer who will spare no effort to rescue us from the things that bind us and imprison us and make us slaves (John 8:34).  Indeed, the world and those who surround us may deter such a journey of liberation at every step, and scoff at Christ's salvation, even reject us when we are healed as do the swineherders and townspeople in today's reading, but nonetheless our salvation is incomparably more valuable than "fitting in" with such neighbors who do not bear our best hope in mind.  Ask any recovering addict, or perhaps those for whom the light of Christ commands any personal change, and we may find a kind of shunning that accompanies such healing.  Let us give thanks for that which is incomparably greater than a neglectful status quo that accepts what ails us as normal, and is frightened by the power of recovery it can't understand.  For we are also told that "the light shines in the darkness, and the darkness did not comprehend it" (John 1:5).  There will always be those who prefer the darkness, but Christ will have a new mission, a new life, for each one of His own.  For this is the Lord's compassion, and as far as we know, that is limitless.  

 

 

 

 

 

 

 

 

 

 

 

 

 

Why are you so fearful? How is it that you have no faith?

 

 On the same day, when evening had come, He said to them, "Let us cross over to the other side."  Now when they had left the multitude, they took Him along in the boat as He was.  And other little boats were also with Him.  And a great windstorm arose, and the waves beat into the boat, so that it was already filling.  But He was in the stern, asleep on a pillow.  And they awoke Him and said to Him, "Teacher, do You not care that we are perishing?"  Then He arose and rebuked the wind, and said to the sea, "Peace, be still!"  And the wind ceased and there was a great calm.  But He said to them, "Why are you so fearful?  How is it that you have no faith?"  And they feared exceedingly, and said to one another, "Who can this be, that even the wind and the sea obey Him!"

 

- Mark 4:35–41 

 

In our recent readings, Jesus has begun to teach in parables.  In yesterday's reading, Jesus taught, "Is a lamp brought to be put under a basket or under a bed?  Is it not to be set on a lampstand?  for there is nothing hidden which will not be revealed, nor has anything been kept secret but that it should come to light.  If anyone has ears to hear, let him hear."  Then He said to them, "Take heed what you hear.  With the same measure you use, it will be measured to you; and to you who hear, more will be given.  For whoever has, to him more will be given; but whoever does not have, even what he has will be taken away from him."  And He said, "The kingdom of God is as if a man should scatter seed on the ground, and should sleep by night and rise by day, and the seed should sprout and grow, he himself does not know how.  For the earth yields crops by itself:  first the blade, then the head, after that the full grain in the head.  But when the grain ripens, immediately he puts in the sickle, because the harvest has come."  Then He said, "To what shall we liken the kingdom of God?  Or with what parable shall we picture it?  It is like a mustard seed which, when it is sown on the ground, is smaller than all the seeds on earth; but when it is sown, it grows up and becomes greater than all herbs, and shoots out large branches, so that the birds of the air may nest under its shade."  And with many such parables He spoke the word to them as they were able to hear it.  But without a parable he did not speak to them.  And when they were alone, He explained all things to His disciples. 

 

  On the same day, when evening had come, He said to them, "Let us cross over to the other side."  Now when they had left the multitude, they took Him along in the boat as He was.  And other little boats were also with Him.  And a great windstorm arose, and the waves beat into the boat, so that it was already filling.  But He was in the stern, asleep on a pillow.  And they awoke Him and said to Him, "Teacher, do You not care that we are perishing?"  Then He arose and rebuked the wind, and said to the sea, "Peace, be still!"  And the wind ceased and there was a great calm.  But He said to them, "Why are you so fearful?  How is it that you have no faith?"  And they feared exceedingly, and said to one another, "Who can this be, that even the wind and the sea obey Him!"  This story gives us an example of Christ's identity as both divine (Lord) and human.  Only God could give commands to the sea and the wind (note that He has the power to rebuke these natural forces); see Job 38:8-11; Psalm 66:5-6, 107:29.  On the other hand, Jesus was asleep on a pill showing His purely human need for rest.  In Christ's Incarnation, according to my study Bible, Jesus assumed all the natural actions of the flesh, of which sleep is one.  This image of Christ and His disciples in a boat is one traditionally used to illustrate the Church.  It adds that God both permits storms and delivers us through them, so that we can see God's protection more clearly.  This rebuke of the storm by Christ is also an image of His calming the tempests of the human soul.  

 

Jesus and the disciples venture off across the Sea of Galilee.  All of this, of course, happens at the urging of Jesus, at His command, "Let us cross over to the other side."  The Lord, who can even command the wind and the sea, must have been aware of where He was asking to go.  Indeed, we'll find quite an unusual mission awaiting Jesus and the disciples on the other side of the Sea of Galilee.  We should always keep in mind, when we read about such storms at sea in the Gospels, that several of Christ's key disciples are in fact, fishermen, and it is the Sea of Galilee which is their home territory.  Granted their work is usually in familiar waters close to home.  But when these men become terrified to the point where they fear that they are perishing, we should take quite seriously the level of the threats to their safety.  This section (and the following story we will read in the next lectionary reading) remind me of the ancient seafaring myths, particularly of the Greeks in the stories of Odysseus or Jason.  It is quite an adventure, indeed, and will turn into an even stranger one.  They brave these frightening and wild elements of the sea.  Perhaps we should consider the ancient threat of sea-creatures such as Leviathan, a monster representing chaos and destruction (see Job 3:8, 41:1; Psalm 74:14; Isaiah 27:1), a demonic god worshiped in various forms around the ancient Middle and Near East.  Here, Christ in His role as Lord, commands the winds and the sea, and asserts His authority even over such chaos and threatening destruction.  There is no doubt that it is true, as my study Bible notes, that Christ deliberately brings the disciples through this threatening and frightening time, impossible even for these fishermen not to fear their own destruction.  But all of it is a lesson that will serve them well in their future apostolic missions, and in the time to come when Jesus is no longer present with them in the flesh as incarnate human being.  For we all go through frightening storms in our lives, do we not?  There is one thing and another that feels like a threat, and still more things we need to let go of in our lives.  We die small deaths in imitation of Christ on the Cross, when we bear our own crosses and deal with our own difficulties and seeming threats to our well-being.  But there is one powerful message in this story to add to Christ's leadership and His power, and that is in His sleeping in the boat.  There are times when God seems not to care at all, not to be aware of what we're going through.  Certainly Jesus asleep in the stern can in some sense be likened to the time He will spend in the cave that will be His tomb, and the time after His Ascension.  But we, like the disciples, need to call on Him, and we need to have our faith.  For this seems to be the lesson He wishes to impress upon them, that regardless of the threats that seem to present themselves, faith remains the one thing necessary.  

 

 

 

 

 

To what shall we liken the kingdom of God? Or with what parable shall we picture it? It is like a mustard seed

 

 Also He said to them, "Is a lamp brought to be put under a basket or under a bed?  Is it not to be set on a lampstand?  for there is nothing hidden which will not be revealed, nor has anything been kept secret but that it should come to light.  If anyone has ears to hear, let him hear."  Then He said to them, "Take heed what you hear.  With the same measure you use, it will be measured to you; and to you who hear, more will be given.  For whoever has, to him more will be given; but whoever does not have, even what he has will be taken away from him."  

 

And He said, "The kingdom of God is as if a man should scatter seed on the ground, and should sleep by night and rise by day, and the seed should sprout and grow, he himself does not know how.  For the earth yields crops by itself:  first the blade, then the head, after that the full grain in the head.  But when the grain ripens, immediately he puts in the sickle, because the harvest has come."  

 

Then He said, "To what shall we liken the kingdom of God?  Or with what parable shall we picture it?  It is like a mustard seed which, when it is sown on the ground, is smaller than all the seeds on earth; but when it is sown, it grows up and becomes greater than all herbs, and shoots out large branches, so that the birds of the air may nest under its shade."  And with many such parables He spoke the word to them as they were able to hear it.  But without a parable he did not speak to them.  And when they were alone, He explained all things to His disciples. 

 

- Mark 4:21–34 

 

Yesterday we read that again Jesus began to teach by the sea.  And a great multitude was gathered to Him, so that He got into a boat and sat in it on the sea; and the whole multitude was on the land facing the sea.  Then He taught them many things by parables, and said to them in His teaching:  "Listen!  Behold, a sower went out to sow.  And it happened, as he sowed, that some seed fell by the wayside; and the birds of the air came and devoured it.  Some fell on stony ground, where it did not have much earth; and immediately it sprang up because it had no depth of earth.  But when the sun was up and it was scorched, and because it had no root it withered away.  And some seed fell among thorns; and the thorns grew up and choked it, and it yielded no crop.  But other seed fell on good ground and yielded a crop that sprang up, increased and produced:  some thirtyfold, some sixty, and some a hundred."  And He said to them, "He who has ears to hear, let him hear!"  But when He was alone, those around Him with the twelve asked Him about the parable.   And He said to them, "To you it has been given to know the mystery of the kingdom of God; but to those who are outside, all things come in parables, so that  'Seeing they may see and not perceive, and hearing they may hear and not understand; lest they should turn, and their sins be forgiven them.'" And He said to them, "Do you not understand this parable?  How then will you understand all the parables?  The sower sows the word.  And these are the ones by the wayside where the word is sown.  when they hear, Satan comes immediately and takes away the word that was sown in their hearts.  These likewise are the ones sown on stony ground who, when they hear the word, immediately receive it with gladness;  and they have no root in themselves, and so endure only for a time.  Afterward, when tribulation or persecution arises for the word's sake, immediately they stumble.  Now these are the ones sown among thorns; they are the ones who hear the word, and the cares of this world, the deceitfulness of riches, and the desires for other things entering in choke the word, and it becomes unfruitful.  But these are the ones sown on good ground, those who hear the word, accept it, and bear fruit:  some thirtyfold, some sixty, and some a hundred."

 

  Also He said to them, "Is a lamp brought to be put under a basket or under a bed?  Is it not to be set on a lampstand?  For there is nothing hidden which will not be revealed, nor has anything been kept secret but that it should come to light.  If anyone has ears to hear, let him hear."  Jesus says something similar in the Sermon on the Mount, in the context of reflecting Christ's light in the world as disciples, bearing His word and living it openly.  See Matthew 5:14-16.  Here the context is also "the word," but the word as seed from the Sower to be borne into the world through our discipleship.  See also Luke 8:16; 11:33.

 

  Then He said to them, "Take heed what you hear.  With the same measure you use, it will be measured to you; and to you who hear, more will be given.  For whoever has, to him more will be given; but whoever does not have, even what he has will be taken away from him."   Again the emphasis is on productivity, fruitfulness (see the end of the parable in yesterday's reading, above).  My study Bible says it is a call to attentive listening and discriminating response.  We must not only hear, but hear properly.  More will be given to those who respond to Christ with open hearts; they will grow in understanding.  My study Bible quotes St. Mark the Ascetic:  "Do the good you know, and what you do not know will be revealed to you."  By coincidence, today, March 5th, is the feast day of St. Mark the Ascetic; read more about him here.  Again, Christ's words here are also found elsewhere in the Gospels; see Matthew 7:2; Luke 6:38.  Each time they are used in a different context; my study Bible comments that Jesus no doubt repeated this message many times. 

 

 And He said, "The kingdom of God is as if a man should scatter seed on the ground, and should sleep by night and rise by day, and the seed should sprout and grow, he himself does not know how.  For the earth yields crops by itself:  first the blade, then the head, after that the full grain in the head.  But when the grain ripens, immediately he puts in the sickle, because the harvest has come."    This parable is only found here, in St. Mark's Gospel.  My study Bible explains that the kingdom is a reference to the whole span of God's dispensation or plan of salvation.  The man is Christ, and the seed is the gospel (see Mark 4:13-20, found in yesterday's reading, above).  The man's sleep indicates Christ's death, from which He will rise.  That the man does not know how the seed grows shows that Christ does not manipulate our response to the gospel, but rather each person has the freedom to receive it and to let it grow in one's own heart.  The harvest indicates the Second Coming, when all will be judged on their reception of the gospel.  

 

 Then He said, "To what shall we liken the kingdom of God?  Or with what parable shall we picture it?  It is like a mustard seed which, when it is sown on the ground, is smaller than all the seeds on earth; but when it is sown, it grows up and becomes greater than all herbs, and shoots out large branches, so that the birds of the air may nest under its shade."  My study Bible cites Theophylact, who likens this parable to the disciples, who began as just a few men, but "soon encompassed the whole earth."  It can also stand for faith which enters a person's soul and causes an inward growth of virtue.  Such a soul will become godlike, and can receive even angels (the birds of the air may nest under its shade).  

 

 And with many such parables He spoke the word to them as they were able to hear it.  But without a parable he did not speak to them.  And when they were alone, He explained all things to His disciples.  My study Bible comments that to unbelievers, the parables remain bewildering.  To those who have simple faith, these stories use common images to reveal truth in ways they can grasp, as they were able.

 

I must admit that the parable of the mustard seed is quite one of my favorites.  For in life, we will find the truth of this parable, that when we simply start something (such as a project for Church, or in some other way follow God's calling), we have no idea where it will lead.  We simply cannot calculate or anticipate God's work with us as Christ's mustard seed blooms and grows as it will.  Of course, that particular parable gives us a mustard seed as being like the kingdom of God.   This we simply cannot anticipate, for the kingdom of God is wherever the Holy Spirit goes, and this is a great mystery to us.  As Jesus taught to Nicodemus, "The wind blows where it wishes, and you hear the sound of it, but cannot tell where it comes from and where it goes. So is everyone who is born of the Spirit" (John 3:8).  The birth through the Holy Spirit is not something we can know in its beginning nor its end.  We simply feel its effects.  A mustard seed is something that reminds us of genetics, in the sense that each seed contains within it its own "programming" for how it will grow, what it will be, how it will bloom, what fruit it will produce. These are things none of us can tell simply by looking at the seed (unless of course, know already know to what plant or fruit it belongs).  But, of course, we're not the programmers or the ones who design genetics.  Even something that is genetically engineered must begin with the material of this world as created by God.  The only thing we can say for certain is that seeds are preprogrammed for growth, and this parable is about the powerful growth of the kingdom of God.  Note also there are what we might call "secondary growths" which come to be because of the primary growth of the mustard seed.  The birds of the air nest under its shade, within its surprisingly large branches.  As my study Bible notes, a person in whom faith is at work, like the way a planted mustard seed may grow, may have all kinds of surprising things which can be produced through that faith.  With God's help, with the grace of the Holy Spirit, there is no telling what might be produced through faith.  We're reminded that Jesus used the mustard seed as an analogy for the power of faith when He told the disciples, "For assuredly, I say to you, if you have faith as a mustard seed, you will say to this mountain, 'Move from here to there,' and it will move; and nothing will be impossible for you" (Matthew 17:20).  If we take Christ's uses of this example of a mustard seed, we can put them together and perhaps surmise that where faith is, there also is the kingdom of God.  At the Last Supper, Jesus gives a name to the Holy Spirit.  In Greek it is Παράκλητος/Parakletos, sometimes used in English as Paraclete.  This word is often translated as Comforter, or Helper.  But in the Greek it literally means "one who comes [by one's side] when called."  It is equivalent to a Counselor or Advocate.  But in the literal meaning of the name Jesus uses, we find one who comes to help when summoned, and an assurance that our prayers are heard by God.  In this sense, the presence of the Spirit is granted by our faith in prayer, and thus the presence of the Kingdom thereby.  If all of this seems rather complicated, simplify it all in the image of the mustard seed; for we need this tiny seed for the explosive and unforeseen growth of the Kingdom and all that may mean in us and in our lives.  A prayer, and a tiny bit of faith like a mustard seed, is enough for the call to our Helper, Comforter, Counselor, and where One of the Trinity is, so is the whole.  Let us start any project, any effort, any day, with even that tiny bit of faith, and we will see what the growth of the kingdom of God can do.

 

 

 

Listen! Behold, a sower went out to sow

 

 And again He began to teach by the sea.  And a great multitude was gathered to Him, so that He got into a boat and sat in it on the sea; and the whole multitude was on the land facing the sea.  Then He taught them many things by parables, and said to them in His teaching:  "Listen!  Behold, a sower went out to sow.  And it happened, as he sowed, that some seed fell by the wayside; and the birds of the air came and devoured it.  Some fell on stony ground, where it did not have much earth; and immediately it sprang up because it had no depth of earth.  But when the sun was up and it was scorched, and because it had no root it withered away.  And some seed fell among thorns; and the thorns grew up and choked it, and it yielded no crop.  But other seed fell on good ground and yielded a crop that sprang up, increased and produced:  some thirtyfold, some sixty, and some a hundred."  And He said to them, "He who has ears to hear, let him hear!"

 

But when He was alone, those around Him with the twelve asked Him about the parable.   And He said to them, "To you it has been given to know the mystery of the kingdom of God; but to those who are outside, all things come in parables, so that 

'Seeing they may see and not perceive,

And hearing they may hear and not understand;

Lest they should turn,

And their sins be forgiven them.'"

 

And He said to them, "Do you not understand this parable?  How then will you understand all the parables?  The sower sows the word.  And these are the ones by the wayside where the word is sown.  when they hear, Satan comes immediately and takes away the word that was sown in their hearts.  These likewise are the ones sown on stony ground who, when they hear the word, immediately receive it with gladness;  and they have no root in themselves, and so endure only for a time.  Afterward, when tribulation or persecution arises for the word's sake, immediately they stumble.  Now these are the ones sown among thorns; they are the ones who hear the word, and the cares of this world, the deceitfulness of riches, and the desires for other things entering in choke the word, and it becomes unfruitful.  But these are the ones sown on good ground, those who hear the word, accept it, and bear fruit:  some thirtyfold, some sixty, and some a hundred."

 

- Mark 4:1–20 

 

Yesterday we read that, after Jesus and the disciples went into a house, the multitude came together again, so that they could not so much as eat bread.  But when His own people heard about this, they went out to lay hold of Him, for they said, "He is out of His mind."  And the scribes who came down from Jerusalem said, "He has Beelzebub," and "By the ruler of the demons He casts out demons."  So He called them to Himself and said to them in parables:  "How can Satan cast out Satan?  If a kingdom is divided against itself, that kingdom cannot stand.  And if a house is divided against itself, that house cannot stand.  And if Satan has risen up against himself, and is divided, he cannot stand, but has an end.  No one can enter a strong man's house and plunder his goods, unless he first binds the strong man.  And then he will plunder his house. Assuredly, I say to you, all sins will be forgiven the sons of men, and whatever blasphemies they may utter; but he who blasphemes against the Holy Spirit never has forgiveness, but is subject to eternal condemnation" -- because they said, "He has an unclean spirit."  Then His brothers and His mother came, and standing outside they sent to Him, calling Him.  And a multitude was sitting around Him; and they said to Him, "Look, Your mother and your brothers are outside seeking You."  But He answered them, saying, "Who is My mother, or My brothers?"  And He looked around in a circle at those who sat about Him, and said, "Here are My mother and My brothers!  For whoever does the will of God is My brother and My sister and mother."

 

 And again He began to teach by the sea.  And a great multitude was gathered to Him, so that He got into a boat and sat in it on the sea; and the whole multitude was on the land facing the sea.  Then He taught them many things by parables, and said to them in His teaching:  "Listen!  Behold, a sower went out to sow.  And it happened, as he sowed, that some seed fell by the wayside; and the birds of the air came and devoured it.  Some fell on stony ground, where it did not have much earth; and immediately it sprang up because it had no depth of earth.  But when the sun was up and it was scorched, and because it had no root it withered away.  And some seed fell among thorns; and the thorns grew up and choked it, and it yielded no crop.  But other seed fell on good ground and yielded a crop that sprang up, increased and produced:  some thirtyfold, some sixty, and some a hundred."  And He said to them, "He who has ears to hear, let him hear!"  Today's reading marks another turning point in Christ's public ministry.  On Monday, we read that Jesus appointed twelve of His disciples to be with Him and also to be sent out on apostolic missions.  This marked a turning point in the sense that Christ's ministry has expanded so that people come from the Jewish populations all around the different nearby regions to hear Him, including the Gentile region of Tyre and Sidon.  Here the multitudes have grown so that now Jesus begins teaching in parables.  His words, "He who has ears to hear, let him hear!" echoes Old Testament Scripture, particularly the prophets (see, for example, Isaiah 6:9-10, Jeremiah 5:21; Ezekiel 12:2; Deuteronomy 29:4).  These words, and the nature of the parables, let us know that Christ is looking for those who will come to Him by faith, and not simply by the impression of His miraculous signs and healings.  Jesus' question suggests we need spiritual eyes and ears to sense the truth in His parables.

 

But when He was alone, those around Him with the twelve asked Him about the parable.   And He said to them, "To you it has been given to know the mystery of the kingdom of God; but to those who are outside, all things come in parables, so that  'Seeing they may see and not perceive, and hearing they may hear and not understand; lest they should turn, and their sins be forgiven them.'"  My study Bible comments that parables are stories in word-pictures, which reveal spiritual truth.  The Hebrew and Aramaic words for parable also mean "allegory," "riddle," or "proverb."  The images in the parables are drawn from daily life common to people at that time (and still today) in order to represent and communicate the deep things of God.  My study Bible adds that parables give us glimpses of Him whose thoughts are not our thoughts and whose ways are not our ways (Isaiah 55:8-9).  So, Christ's statement here, that "to those who are outside, all things come in parables" might also be translated as saying ". . . all things come in riddles." Jesus quotes from Isaiah 6:9-10.  According to St. John Chrysostom, this quotation does not mean that God has blinded people or made them deaf to spiritual perception, but that God permits people their self-chosen blindness, and gives people up to their own devices (Romans 1:24, 26).  

 

 And He said to them, "Do you not understand this parable?  How then will you understand all the parables?  The sower sows the word.  And these are the ones by the wayside where the word is sown.  when they hear, Satan comes immediately and takes away the word that was sown in their hearts.  These likewise are the ones sown on stony ground who, when they hear the word, immediately receive it with gladness;  and they have no root in themselves, and so endure only for a time.  Afterward, when tribulation or persecution arises for the word's sake, immediately they stumble.  Now these are the ones sown among thorns; they are the ones who hear the word, and the cares of this world, the deceitfulness of riches, and the desires for other things entering in choke the word, and it becomes unfruitful.  But these are the ones sown on good ground, those who hear the word, accept it, and bear fruit:  some thirtyfold, some sixty, and some a hundred."  My study Bible comments that in this parable, the Lord reveals Himself as the promised Messiah, the sower, who was foretold in Isaiah 55:10-13.  

 

If we look at the details of this simple parable, as explained by Jesus, we find touching and gentle language that is nevertheless right on target in terms of the images Jesus gives us.  He gives us images of the word as seed, snatched by the wayside from the hearts of those who can't retain it, as if Satan is a great black bird that takes up the seeds of help from hapless human beings.   These are those off the path needed for Christ.  Then there is the image of stony ground, which immediately gives us a sense of the difficulties of planting, tilling the soil and working it, finding good ground.  It gives us a sense of that which is hard, and resists the word taking root.  It echoes Christ's repeated words teaching us about "hard heartedness" -- a failure to repent or to open one's heart to truth, a stubborn desire to remain untouched by Christ's words.  Tribulation or persecution will deter any such root from taking place, for then love and commitment are asked for, a sacrifice is asked for, and hard-heartedness does not practice love and often remains simply self-interested.  Then there are the seeds sown among thorns.  How menacing is the idea of thorns and their painful effects; indeed it echoes the crown of thorns placed upon Jesus' head at His Crucifixion.  Jesus speaks of things we are all-too-familiar with in the modern world, the cares of this world, the deceitfulness of riches, and the desires for other things.  These simple words speak of the temptations that are all around us, the need to keep up with "the neighbors" or our social status we seek, the things everybody else seems to be chasing or already have gotten for themselves, and the riches that don't fulfill us but which we find ourselves chasing anyway -- deceiving us into thinking they can fix all problems.  The constant desire for things we don't have is continually stoked through social media and advertising of many kinds; human beings seem to have a constant eye upon what they don't have, or what others have and we decide that we perhaps should want.  There is a social effect termed "mimetic rivalry" that is based on the desire to attain what others seem to have, which may develop from an inspiration to become like them (to mimic them in this sense), but culminate simply in a desire to replace and topple them in one form or another.  This type of social competition can indeed act like thorns that choke out every other priority, subsuming love and loyalty, and most certainly the desire to please God by loving neighbor as oneself.  Indeed, in Jesus' parable, they choke out the very word of God itself.  These vivid images tell us about life.  They may be simple, but they are touching, and deeply meaningful and "on point" for anyone who has experienced all of these things in their own lives.  There is a reason why Christ's words come back and hit so deeply upon anyone who has tried and failed to find satisfaction in a world where "deceit of riches" can let us down, or we can lose ourselves in chasing goals and dreams that really aren't what we truly, deeply need.  Jesus' words remain vivid in impact and meaning.  They hit home, so to speak, and find us where we truly live when we get serious about finding a better path in life.  Repentance becomes a powerful experience perhaps because there are times when we most bitterly feel and come to know the aptness of Christ's descriptions of the things that inhibit the productivity of the word within us.  When we truly seek to cultivate His path, we may come to realize the joy of the productivity He names, perhaps thirtyfold, sixty, or a hundred.