Yes, Lord, yet even the little dogs under the table eat from the children's crumbs

From there He arose and went to the region of Tyre and Sidon. And He entered a house and wanted no one to know it, but He could not be hidden. For a woman whose young daughter had an unclean spirit heard about Him, and she came and fell at His feet. The woman was a Greek, a Syro-Phoenician by birth, and she kept asking Him to cast the demon out of her daughter. But Jesus said to her, "Let the children be filled first, for it is not good to take the children's bread and throw it to the little dogs." And she answered and said to Him, "Yes, Lord, yet even the little dogs under the table eat from the children's crumbs." Then He said to her, "For this saying go your way; the demon has gone out of your daughter." And when she had come to her house, she found the demon gone out, and her daughter lying on the bed.

Again, departing from the region of Tyre and Sidon, He came through the midst of the region of Decapolis to the Sea of Galilee. Then they brought to Him one who was deaf and had an impediment in his speech, and they begged Him to put His hand on him. And He took him aside from the multitude, and put His fingers in his ears, and He spat and touched his tongue. Then looking up to heaven, He sighted, and said to him, "Ephphatha," that is, "Be opened." Immediately his ears were opened, and the impediment of his tongue was loosed, and he spoke plainly. Then He commanded them that they should tell no one; but the more He commanded them, the more widely they proclaimed it. And they were astonished beyond measure, saying, "He has done all things well. He makes both the deaf to hear and the mute to speak."

- Mark 7:24-37

On Saturday, our previous reading told of an encounter between Jesus and some of the leadership of the temple, the Pharisees and scribes. These men were complaining about Jesus' disciples, that they did not perform the ritual purification of washing. They ask Jesus why His disciples do not hold to the tradition of the elders; this is an oral tradition of interpretations of the Law. Jesus replies that they are hypocrites, for this oral tradition is upheld in instances where it in fact prevents the purposes of the Law of Moses from being carried out. He teaches the crowds that "there is nothing that enters a man from outside which can defile him; but the things which come out of him, those are the things that defile a man." Later, he explains in private to His disciples that it is not food - what goes into a man - that defiles, but rather what comes out. That is, the things that come from the heart can pollute such as evil thoughts, envy, "adulteries, murders, thefts, covetousness, wickedness, deceit, lewdness, an evil eye, blasphemy, pride, foolishness." See This people honors Me with their lips, but their heart is far from Me.

From there He arose and went to the region of Tyre and Sidon. In Mark's gospel, Jesus repeatedly travels from Jewish to Gentile territory, and back again, and we are given His encounters in each. Now Jesus is in Gentile territory again. These are Gentile cities on the coast of Palestine.

And He entered a house and wanted no one to know it, but He could not be hidden. It's really so fascinating that Jesus tries a number of times to escape the crowds that follow Him everywhere. He has tried to get away with the apostles, to rest and speak with them, just before the feeding of the five thousand. After this event, He withdrew to the mountain to pray alone, but we learned that His disciples needed Him, prompting another astonishing miracle. Yet again, in today's reading, Jesus goes into a home and didn't want anyone to know of Him, but "He could not be hidden." The mysterious Messiah would be elusive, but try as He might, He cannot be hidden. Everyone seeks Him out, everywhere - even here in Gentile territory.

For a woman whose young daughter had an unclean spirit heard about Him, and she came and fell at His feet. The woman was a Greek, a Syro-Phoenician by birth, and she kept asking Him to cast the demon out of her daughter. This story appears elsewhere in the Gospels, and I quite love it. This Greek-speaking woman pursues Jesus for a purpose - she wants healing for her daughter. The sense in which she asks is kind of like a "special request" or a question posed from a student to a teacher. She needs an answer.

But Jesus said to her, "Let the children be filled first, for it is not good to take the children's bread and throw it to the little dogs." This seems like an extraordinarily insulting and harsh answer. Perhaps it reflects His growing tiredness during this ministry where He is seemingly forever seeking rest, to elude the crowds that follow Him everywhere. But if we think more closely about it, there are several other things going on - in this particular answer. Women play such a great role in all the Gospels, and here is no exception. This is unusual, first of all, for a Gentile woman to be speaking to a Jewish man at all - especially in such a forward way! She's pushy! Secondly, she asks as if she is in personal relationship with Him, like a favored student, a pupil who's been chosen by a master to be a disciple. So when He says, "let the children be filled first," it's understood that He's speaking of the "children of Israel," to whom He has first been sent. But there is more here. Jesus' answer, while seemingly insulting, is also a little sly and subtle. He doesn't send her away. Rather, in some way, He goads her. She's already pestering Him; in this sense we might think that she is like a small dog, under the table, begging to be fed.

And she answers likewise, immediately catching on to the metaphor: And she answered and said to Him, "Yes, Lord, yet even the little dogs under the table eat from the children's crumbs." She's not one of the ones sitting at the table with the other "students," but she is there, and she also wishes to be fed and to be heard. My study bible says, "That the mother kept asking Him for her daughter's deliverance teaches perseverance in prayer. Jesus resists her, not to make her persuade Him, but to test her faith. Such persistence the Lord seeks from all." She's not put off at all, rather she answers back!

Then He said to her, "For this saying go your way; the demon has gone out of your daughter." And when she had come to her house, she found the demon gone out, and her daughter lying on the bed. He rewards her persistent behavior. In a commentary by Chrysostom, he notes that Jesus must have intended all along to help the woman, otherwise the healing of the daughter would not have happened. But her great persistence, her deep desire for something from Christ - a healing for her daughter - is something special and rewarded and desired. Chrysostom writes that Jesus goes out of His borders (as a Jew in Gentile territory) and so does she (as a non-Jewish woman who speaks up to Him), and so they come together in relationship. This is the image of prayer; it is relationship and communion. It is also a sort of "wrestling with God" as appears earlier in Scripture. In the best Jewish tradition, this woman does the same. Jacob was told, "Your name will no longer be Jacob, but Israel, because you have struggled with God and with humans and have overcome." But note, this struggle is for blessing and communion and a recognition of the mastery of God; likewise this woman asks for the Master of all to command the enemy, a demon, out of her daughter. She becomes a subject of this kingdom, and this she begs for her daughter.

Again, departing from the region of Tyre and Sidon, He came through the midst of the region of Decapolis to the Sea of Galilee. The Decapolis is again a Greek-speaking region, and this is home territory to Jesus, near the Sea of Galilee.

Then they brought to Him one who was deaf and had an impediment in his speech, and they begged Him to put His hand on him. And He took him aside from the multitude, and put His fingers in his ears, and He spat and touched his tongue. Then looking up to heaven, He sighted, and said to him, "Ephphatha," that is, "Be opened." Immediately his ears were opened, and the impediment of his tongue was loosed, and he spoke plainly. My study bible says here: "Jesus heals in various ways. Sometimes He speaks a word, sometimes He commands people to act (take up a bed; wash in a pool), sometimes He touches people. Here He takes a man aside for a private and unusual act of healing. The ways of God at times do not make sense to us, not because He is illogical, but because His nature transcends our capacity to understand." Again, in this reading, we can't help but notice that at issue here is the speaking ability of a man, the quality of his being able to communicate and to express himself. As it was with the woman above, her outspokenness was encouraged and even goaded, and rewarded by Christ. So it is here that He seeks to open the mouth of a man, with an "impediment" -- perhaps he stutters, at any rate he cannot express himself, and it is also connected to his hearing. The language of the Gospel says that this is a kind of chaining or bondage, and his tongue is "unloosed" as if it is set free from bondage. My study bible also adds, "Looking up to heaven is a sign of intimacy with the Father in prayer. He sighed out of deep compassion for the man's pitiful condition." Jesus turns to God the way the Syro-Phoenician woman has turned to Him. There are many levels of prayer and communion that are happening in today's reading, and layers of freedom, of unleashing, throughout.

Then He commanded them that they should tell no one; but the more He commanded them, the more widely they proclaimed it. And they were astonished beyond measure, saying, "He has done all things well. He makes both the deaf to hear and the mute to speak." Here is the irony: the man's tongue is "loosed" and his mouth and ears are "opened" but we are back in Jewish territory, and Jesus wants the man and His friends to tell no one. "But the more He commanded them, the more widely they proclaimed it." To make the deaf to hear and the mute to speak is quite literally an attribute of the Messiah, straight from prophecy. My study bible says, "Here Jesus' attempt to keep His messianic identity a secret is foiled by the people's enthusiasm. The gospel is so powerful that it simply cannot be contained."

So, in today's reading, we receive layers of communication and freedom. Borders are crossed, boundaries are dropped. The woman is free to speak to Jesus, even to answer Him back in a quite snappy way while she demands help for her daughter and pesters Him for what He has to offer to the house of Israel: the healing and release from the bondage of demons. The man's mouth and tongue are "loosed" and his ears are "opened" so that he, too, can speak and communicate. His friends are astonished, and contrary to Jesus' words to them, they spread this great Messianic secret about Jesus. All in all the reading is about freedom - freed from bondage we become in communion with our Lord, we speak, we plead, we wrestle. As individuals, we come to Him, and He gives us our freedom to be ourselves in His recognition of our need, and His bringing us closer to God. Christ, if we pay attention to these Gospels, frees us and empowers us. In Him, we are freed to become ourselves, in the image in which we are created. His mastery is our liberation; He gives us who we are, we are restored and out of bondage and slavery and impediment. This is the message of this Gospel. Can you hear it? Can you wrestle with Him for yourself, or are you a slave to your own impediment? Clearly, He desires us all to come to Him. He declares to us all "Ephphatha" - "be opened!"

This people honors Me with their lips, but their heart is far from Me

Then the Pharisees and some of the scribes came together to Him, having come from Jerusalem. Now when they saw some of His disciples eat bread with defiled, that is, with unwashed hands, they found fault. For the Pharisees and all the Jews do not eat unless they wash their hands in a special way, holding the tradition of the elders. When they come from the marketplace, they do not eat unless they wash. And there are many other things which they have received and hold, like the washing of the cups, pitchers, copper vessels, and couches. Then the Pharisees and scribes asked Him, "Why do Your disciples not walk according to the tradition of the elders, but eat bread with unwashed hands?" He answered and said to them, "Well did Isaiah prophesy of you hypocrites, as it is written:

'This people honors Me with their lips,

But their heart is far from Me.

And in vain they worship Me,

Teaching as doctrines the commandments of men.'

"For laying aside the commandment of God, you hold the tradition of men -- the washing of pitchers and cups, and many other such things you do." He said to them, "All too well you reject the commandment of God, that you may keep your tradition. For Moses said, 'Honor your father and your mother'; and, 'He who curses father or mother, let him be put to death.' But you say, 'If a man says to his father or mother, "Whatever profit you might have received from me is Corban" -- '(that is, a gift to God), "then you no longer let him do anything for his father or his mother, making the word of God of no effect through your tradition which you have handed down. And many such things you do."

When he had called all the multitude to Himself, He said to them, "Hear Me, everyone, and understand: There is nothing that enters a man from outside which can defile him; but the things which come out of him, those are the things that defile a man. If anyone has ears to hear, let him hear!"

When He had entered a house away from the crowd, His disciples asked Him concerning the parable. So He said to them, "Are you thus without understanding also? Do you not perceive that whatever enters a man from outside cannot defile him, because it does not enter his heart but his stomach, and is eliminated, thus purifying all foods?" And He said, "What comes out of a man, that defiles a man. For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders, thefts, covetousness, wickedness, deceit, lewdness, an evil eye, blasphemy, pride, foolishness. All these evil things come from within and defile a man."

- Mark 7:1-23

In yesterday's reading, we read about Jesus' apostles struggling on the sea, rowing against the wind, when Jesus was up on the mountain, praying. He saw their struggle in the very early hours of the morning, around 3:00 A.M. or the fourth watch. Suddenly He appeared to the disciples, strolling on the water, as if to pass them by. They couldn't believe their eyes, thinking it was a ghost, but Jesus said, "Be of good cheer! It is I; do not be afraid." And He got into the boat with them, and the wind ceased. The day before, they had fed the five thousand with a few loaves of bread and a couple of fish; but only this extraordinary act opened their eyes to Jesus' reality, and the understanding of the feeding miracle.

Then the Pharisees and some of the scribes came together to Him, having come from Jerusalem. Now when they saw some of His disciples eat bread with defiled, that is, with unwashed hands, they found fault. For the Pharisees and all the Jews do not eat unless they wash their hands in a special way, holding the tradition of the elders. When they come from the marketplace, they do not eat unless they wash. And there are many other things which they have received and hold, like the washing of the cups, pitchers, copper vessels, and couches. Then the Pharisees and scribes asked Him, "Why do Your disciples not walk according to the tradition of the elders, but eat bread with unwashed hands?" The "tradition of the elders," according to my study bible, "is a body of interpretations of the Law handed down orally, which for the Pharisees and the scribes is as authoritative as the written Law of Moses. According to this tradition, purification -- cleansing oneself from defiling contact with Gentiles or sinners -- occurs by the outward act of ceremonial washing." The "elders" may also refer to members of the Sanhedrin, the ruling council or court of the temple.

He answered and said to them, "Well did Isaiah prophesy of you hypocrites, as it is written: 'This people honors Me with their lips, but their heart is far from Me. And in vain they worship Me, teaching as doctrines the commandments of men.' For laying aside the commandment of God, you hold the tradition of men -- the washing of pitchers and cups, and many other such things you do." Jesus makes it clear that there is a separation between what has been revealed by Moses in the Law and the traditions that have developed through the councils of the elders, or the "commandments of men." If the two are easily substitutable, then what of the Holy Spirit or the power of God's grace at work in these traditions, and its revelation through Moses? My study bible says: "At issue here is not Jewish customs or traditions. Jesus does not prohibit them. At issue is the raising of human tradition over the tradition or commandments of God."

He said to them, "All too well you reject the commandment of God, that you may keep your tradition. For Moses said, 'Honor your father and your mother'; and, 'He who curses father or mother, let him be put to death.' But you say, 'If a man says to his father or mother, "Whatever profit you might have received from me is Corban" -- '(that is, a gift to God), "then you no longer let him do anything for his father or his mother, making the word of God of no effect through your tradition which you have handed down. And many such things you do." Here Jesus gives an example of what it is to raise the traditions of men above the commandments of God. When the tradition of the elders becomes superior, then its own purposes may violate the spirit of the Law of Moses. "Corban" was a way of declaring that properties or earnings were dedicated to God. In effect, it kept parents from using them, while the owners continued their use. So, in fact, the traditions of the elders in this example actually obscured the Law, preventing its purpose from being carried out. For Jesus, hypocrisy is the most scathing criticism of all, and He will use it again and again. It forms a very central point of His teaching.

When he had called all the multitude to Himself, He said to them, "Hear Me, everyone, and understand: There is nothing that enters a man from outside which can defile him; but the things which come out of him, those are the things that defile a man. If anyone has ears to hear, let him hear!" Jesus addresses the immediate complaint of the Pharisees and the scribes against His disciples, regarding the ritual cleansing. If we think about it, this is a radical departure in thinking. What is sinful? How do we separate ourselves, or 'set apart' that which is holy from that which is 'unclean?' Jesus is calling for a kind of repentance, or change of mind, that deepens a sense of who we are, and what it is that defiles. He calls us to a deeper place, and it reflects the use of the term "hypocrite" for those who do not or will not speak to the reality of sin, but only its appearance. My study bible says, "Jesus teaches that nothing is of itself spiritually unclean. God makes all things good. Sins committed of our own free will, what comes from within us, defile and make the heart impure." While tradition may help us to understand the need for our choices, it is nothing if it does not enforce the truth of the reality that is within us, and that comes from God -- and even worse, it may actually obscure that reality or keep us far away from God. We may be lost in the hypocrisy He criticizes. "If anyone has ears to hear, let him hear!" is a common call from Jesus, an echo of the words of prophets written in Scripture before Him. We need spiritual ears to hear and to understand -- again, a call to the depth within our hearts, our capacity to truly understand the things of the spirit.

When He had entered a house away from the crowd, His disciples asked Him concerning the parable. So He said to them, "Are you thus without understanding also? Do you not perceive that whatever enters a man from outside cannot defile him, because it does not enter his heart but his stomach, and is eliminated, thus purifying all foods?" And He said, "What comes out of a man, that defiles a man. For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders, thefts, covetousness, wickedness, deceit, lewdness, an evil eye, blasphemy, pride, foolishness. All these evil things come from within and defile a man." As He has in the past, Jesus further explains His teachings in private to the disciples. We have layer upon layer of understanding: parables draw out those who will want more, and so we have another contribution to our understanding of depth within us. And this depth is what Jesus addresses here. It is not the foods that are spiritually unclean; this false understanding is what comes from elevating tradition over the Law. Rather that which can 'contaminate' spiritually are the things we may produce from within ourselves, and He gives a list: "For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders, thefts, covetousness, wickedness, deceit, lewdness, an evil eye, blasphemy, pride, foolishness. All these evil things come from within and defile a man." My study bible says, "All these evil things are not what God created. We will them; we produce them; they are our sins coming from within us. They are a perversion of what God has made." An "evil eye" is envy or jealousy.

It is the heart, then, that is at the center of what is clean and unclean, what defiles and what purifies, and the heart is the center of that battle for the reality of who we are. In this sense, the call to repentance that begins with John the Baptist and echoes through the Gospels comes full circle. If that which can truly pollute or defile comes from within our hearts, from our choices, then our "change of mind" is what cleanses - and we open ourselves to that which is holy and good, also in our hearts. Jesus' call, "If anyone has ears to hear, let him hear!" is a call to our hearts, the understanding we will find there, if we care to, if we can. Once our focus is there, we see the purpose of tradition -- it is to serve that place of true "cleansing" or repentance, and understanding of the things that are of God and what we want to keep close to us and precious, and what we would like to change. Without that central sense of change and transformation, all the rituals of cleansing become exercises in a form of hypocrisy, or worse - a way to truly avoid the reality of God's power at work within us for true spiritual health. The reality of God's grace is at work within us, in our hearts. Everything else, all practices and tradition, must be a help for us to get there - and all true tradition is to that aim and its support. Quite clearly, this applies to all tradition, then and now, wherever it is found, whatever practice we deem "good" or helpful. Jesus' words are alive and well for us today, wherever and whoever we are. What draws you closer to God? What opens up your heart and helps you to see and hear what you need to? What helps you to grow in God's image in your heart - and to cast away the things that truly defile? What helps us to grow in the things that are truly of God, that give us God's joy and peace and beauty?

Be of good cheer! It is I; do not be afraid.

Now when evening came, the boat was in the middle of the sea; and He was alone on the land. Then He saw them straining at rowing, for the wind was against them. Now about the fourth watch of the night He came to them, walking on the sea, and would have passed them by. And when they saw Him walking on the sea, they supposed it was a ghost, and cried out; for they all saw Him and were troubled. But immediately He talked with them and said to them, "Be of good cheer! It is I; do not be afraid." Then He went up into the boat to them, and the wind ceased. And they were greatly amazed in themselves beyond measure, and marveled. For they had not understood about the loaves, because their heart was hardened.

When they had crossed over, they came to the land of Gennesaret and anchored there. And when they came out of the boat, immediately the people recognized Him, ran through that whole surrounding region, and began to carry about on beds those who were sick to wherever they heard He was. Wherever He entered, into villages, cities, or the country, they laid the sick in the marketplaces, and begged Him that they might just touch the hem of His garment. And as many as touched Him were made well.

- Mark 6:47-56

Yesterday, we read about the feeding of the five thousand. The apostles have just returned from their first missionary journeys, having been sent out two-by-two by Jesus. They wish to report to Him, but such is Jesus' fame that there is not even time to eat. Jesus calls them away to rest in a deserted place; they get into a boat but the crowd anticipates where they are going. The multitudes arrive before Jesus and the disciples do! Jesus finds these people are "like sheep without a shepherd." He has compassion on them and begins to teach them; as the day draws to a close, they are all still in this deserted place, without food. Jesus tells His disciples, "You give them something to eat" -- and from the five loaves and two fishes they are able to gather, all are fed. Jesus then sends His disciples back across the Sea of Galilee, while He goes to the mountain alone to pray. See You give them something to eat - like sheep without a shepherd.

Now when evening came, the boat was in the middle of the sea; and He was alone on the land. We remember from yesterday's reading that, after feeding the five thousand in the wilderness, Jesus sent away His disciples to Bethsaida, across the Sea of Galilee. Jesus Himself goes "to the mountain" to pray. At the beginning of yesterday's reading, Jesus had intended to take His disciples away from the crowds, for rest and prayer, but the multitudes followed them, anticipating where they were going. So, we understand that Jesus has finally withdrawn Himself for the prayer He needs. And here is our setting - it is late, the apostles are in a boat in the middle of the sea, and Jesus is alone on the land.

Then He saw them straining at rowing, for the wind was against them. How does Jesus see them in the middle of the sea? We don't know. Perhaps there is a view from the mountaintop. But it is night, it is dark. The wind is against the apostles and they are struggling - even with seasoned fishermen aboard, used to working the Sea of Galilee, they are straining. How does Jesus know?

Now about the fourth watch of the night He came to them, walking on the sea, and would have passed them by. The fourth watch of the night is very early morning, before dawn. "Would have passed them by," according to the Oxford Annotated Bible, describes the way in which Jesus appeared to His disciples. So we get a very strange picture here, wind and waves creating struggling and straining. It is the middle of the night - the early morning hours, past 3:00 A.M. The disciples are now the ones "like sheep without a shepherd" - straining at rowing their boat in the darkness, with the wind against them. And then there is this picture of Jesus striding on the water, as if He "would have passed them by." Seemingly out for a stroll, this picture of Jesus walking on the water gives us His attitude encountered by the disciples.

And when they saw Him walking on the sea, they supposed it was a ghost, and cried out; for they all saw Him and were troubled. But immediately He talked with them and said to them, "Be of good cheer! It is I; do not be afraid." "It is I" is the declaration of God to Moses. My study bible says, "It is I, literally 'I am' (Gr. ego eimi), especially used in the Gospel of John, is Jesus' own testimony to His deity. It reflects God's name as revealed to Moses at the burning bush (Ex. 3:14). Only God is self-existent, uncreated, the only being whose existence depends on no other but Himself; therefore He alone can truly say, 'I am.'" "Do not be afraid" should always be our understanding of the faith that accompanies this presence to us. Over and over again, we will come to understand fear as the enemy of faith, of God's love and trust in our mutual relationship.

Then He went up into the boat to them, and the wind ceased. And they were greatly amazed in themselves beyond measure, and marveled. For they had not understood about the loaves, because their heart was hardened. Once He is with them again, the wind that blows their fears ceases. Perhaps one of the most interesting things about this reading is this note included by Mark, about the disciples' hardness of heart. What were they thinking with the multiplication of the loaves and fishes? Are they so busy and struggling with their work of discipleship that it was an afterthought, a detail that escaped their attention? Or perhaps it was just too significant to consider, because at this stage in the Gospel Jesus' divinity has not been disclosed to them. It is such a potent secret! Rather, its revelation and understanding must come by faith - and that is consistent with all the gospels. My study bible says, "The knowledge of Christ is a matter of the heart. When our hearts are illumined by God, they become the seat of divine presence, grace and knowledge. In all the ascetic writings of the Orthodox Church, the heart is known as the 'seat of knowledge.'" Clearly we have a gradual recognition of what is going on, through the revelation of divine qualities or attributes of God: power to heal, authority over demons, the earlier "rebuke" of the wind and waves, the abundance in the multiplication of the loaves and fishes, and now the capacity for defying the laws of physics or gravity in walking on the water. This extraordinary act opens their eyes to what has been before them, that they could not perceive.

When they had crossed over, they came to the land of Gennesaret and anchored there. And when they came out of the boat, immediately the people recognized Him, ran through that whole surrounding region, and began to carry about on beds those who were sick to wherever they heard He was. Wherever He entered, into villages, cities, or the country, they laid the sick in the marketplaces, and begged Him that they might just touch the hem of His garment. And as many as touched Him were made well. When they cross over into Gentile territory, Jesus once again is the center of a tremendous frenzy of people searching for Him, seeking Him out. They bring to Him all who are ill; such is His reputation that they seek even to touch merely the hem of his clothing, and with that touch they are made well. Jesus' powerful ministry is successful in all places, and He makes many Gentile conversions. In Gentile territory, the Messianic secret does not have the power to inflame and divide that it does among the Jews and the prevalent expectations in the culture, and there is a different dynamic appeal at work.

This is a story about faith, and how it works, and even how and when it doesn't. In Gentile territory, the crowds pursue Him and are healed in great numbers; but His own disciples did not as yet understand His divinity, even after the multiplication of the loaves and fishes. It's a story about perception, and how we understand. Where hearts are hardened, even the most extraordinary events may go unnoticed. It is astounding what we may have blinkers on to avoid, to not see - while those outside a situation may understand very well. Jesus' own hand-picked disciples had their hearts hardened to understanding about the loaves and the fishes, and are slow to come to realize His divinity, the great Messianic secret that Jesus will not allow to be publicly divulged in Jewish territory. But alone, on the water, in the darkness, He comes to them in a time of struggle and fear - and we are told that He saw their struggle. He is the gentle friend who is there for them, to dispel their fears, as He is with us in our own darkest nights. We recall the words of one of the greatest of American writers, F. Scott Fitzgerald, perhaps inspired by this passage amidst his own life struggles: "In the real dark night of the soul, it is always three o'clock in the morning, day after day." Let us remember that He sees what we don't, and that we cannot set limits on the power of the divine or the holy in our lives. The story of faith is one of revelation, of opening our eyes to the things we don't know and don't understand by ourselves. It's a story of how our hearts need to be opened. And how our fears need to part way to hear the "I am." In the darkness, in the night, in our struggles, He is there with I am; but we need to open our hearts to know it. Even in the midst of our struggles, and our fears, the I am is there for us, and He sees us in our distress. Are we there for Him and for the faith and trust He has placed in us?

You give them something to eat - like sheep without a shepherd

Then the apostles gathered to Jesus and told Him all things, both what they had done and what they had taught. And He said to them, "Come aside by yourselves to a deserted place and rest a while." For there were many coming and going, and they did not even have time to eat. So they departed to a deserted place in the boat by themselves. But the multitudes saw them departing, and many knew Him and ran there on foot from all the cities. They arrived before them and came together to Him. And Jesus, when He came out, saw a great multitude and was moved with compassion for them, because they were like sheep not having a shepherd. So He began to teach them many things. When the day was now far spent, His disciples came to Him and said, "This is a deserted place, and already the hour is late. Send them away, that they may go into the surrounding country and villages and buy themselves bread; for they have nothing to eat." But He answered and said to them, "You give them something to eat." And they said to Him, "Shall we go and buy two hundred denarii worth of bread and give them something to eat?" But He said to them, "How many loaves do you have? Go and see." And when they found out they said, "Five, and two fish." Then He commanded them to make them all sit down in groups on the green grass. So they sat down in ranks, in hundreds and in fifties. And when He had taken the five loaves and the two fish, He looked up to heaven, blessed and broke the loaves, and gave them to His disciples to set before them, and the two fish He divided among them all. So they all ate and were filled. And they took up twelve baskets full of fragments and of the fish. Now those who had eaten the loaves were about five thousand men. Immediately He made His disciples get into the boat and go before Him to the other side, to Bethsaida, while He sent the multitude away. And when He had sent them away, He departed to the mountain to pray.

- Mark 6:30-46

In yesterday's reading, we read all about King Herod Antipas, and the execution of John the Baptist. Jesus' fame has spread so far at this point in the Gospel of Mark that Herod fears Jesus is John the Baptist, risen from the dead. We were then treated to a flashback - the history of John's execution. On Herod's birthday, he gave a great celebratory banquet and invited all the nobles and "great men" and officers of his court. John was in prison, because he had criticized Herod's marriage to Herodias, calling it unlawful. Herod had a strange relationship with John - he respected and was somewhat awed by his holiness and righteousness, which was widely acknowledged in John's time. He spoke with John when he could and listened to him gladly. But his wife found an opportunity at Herod's birthday banquet. Herod promised Herodias' daughter (Salome) that he would give her anything she wished, after dancing for all at his banquet. Her mother advised the girl, and she returned to the king, saying, "I want you to give me at once the head of John the Baptist on a platter."

Then the apostles gathered to Jesus and told Him all things, both what they had done and what they had taught. And He said to them, "Come aside by yourselves to a deserted place and rest a while." For there were many coming and going, and they did not even have time to eat. So they departed to a deserted place in the boat by themselves. The apostles' work continues. They have just returned from their first missions - having been sent out two-by-two, and they are reporting back to Jesus. We remember that Jesus has invested His authority in them - given them the ability to cast out unclean spirits. They have also healed the sick using oil for anointing. So we start with a hint of the transformational power of Christ, using ordinary things. We recall the words of Revelation 21:5 - "Behold, I make everything new." But note that Jesus also calls for renewal in another important way -- they must "come away to a deserted place and rest awhile." To be alone with Him is also to renew, and so we remember to take time in solitude for prayer and meditation. This small passage also teaches us once again of Jesus' great fame and popularity: there is so much demand for Him, "so many coming and going, and they did not even have time to eat."

But the multitudes saw them departing, and many knew Him and ran there on foot from all the cities. They arrived before them and came together to Him. And Jesus, when He came out, saw a great multitude and was moved with compassion for them, because they were like sheep not having a shepherd. So He began to teach them many things. So desperate are these people for what Jesus has to offer to them, that they anticipate where Jesus and the apostles are going. They arrive before the boat carrying Jesus and gather together to Him. What a picture we get of great desperation! The image of Jesus' compassion over these people, and the descriptive phrase for the crowd, "like sheep without a shepherd," is a familiar picture of aimlessness, according to the Oxford Annotated Bible. The same expression is found elsewhere in Scripture. They are in need of a leader, a caretaker; it speaks of need on many levels. First, we note, Jesus begins by teaching them "many things." So, we conclude, this is first how they are fed; it is what they truly need as "sheep without a shepherd."

When the day was now far spent, His disciples came to Him and said, "This is a deserted place, and already the hour is late. Send them away, that they may go into the surrounding country and villages and buy themselves bread; for they have nothing to eat." But He answered and said to them, "You give them something to eat." The disciples are concerned about provisions - the people must have time to go and provide for themselves. It tells us something about this picture that no one has prepared for the day with food supplies. Certainly this is a remarkable picture of people who know full well what their needs are. Yet, such is the haste to follow Christ that they thought first only of the teaching they need, the leadership. The apostles are so overwhelmed, and so many are coming and going, we have already been told, that they have no time to eat either. This is therefore the last thing on their minds. Everything else needful has taken precedence. We recall the first missions of the apostles, spoken of at the beginning of the passage, which the apostles are eager to share with Jesus. In preparing them for their missions, He told them then to take no provisions for the journey. In a commentary on today's passage, St. John Chrysostom writes, "But mark, I pray you, the Teacher's skill: how distinctly He summons them on towards believing. For He did not say right away, 'I will feed them,' but 'You give to them,' for as yet their view of Him was as a man." We note also that it is the apostles who are concerned for the people - the multitude has said nothing; they are there for Jesus' teaching. Jesus has already invested power and authority with the apostles, and now He extends it yet again: "You give them something to eat."

And they said to Him, "Shall we go and buy two hundred denarii worth of bread and give them something to eat?" But He said to them, "How many loaves do you have? Go and see." And when they found out they said, "Five, and two fish." Again, we are given to understand how little anyone has prepared with material goods for this day. All thought has been on teaching and preaching. The twelve apostles themselves don't even have enough for themselves. Jesus will start right where they are, with just what they have. They need no preparation other than their own repentance, their willingness to hear, their openness to His teaching. Chrysostom points out, also, their willingness to give up even the meager supplies they have.

Then He commanded them to make them all sit down in groups on the green grass. So they sat down in ranks, in hundreds and in fifties. And when He had taken the five loaves and the two fish, He looked up to heaven, blessed and broke the loaves, and gave them to His disciples to set before them, and the two fish He divided among them all. So they all ate and were filled. And they took up twelve baskets full of fragments and of the fish. Now those who had eaten the loaves were about five thousand men. This feeding miracle appears in all four gospels, and therefore we can assume its importance to the early church. Christ begins with whatever they have, and multiplies. It is an image of the Eucharist: whatever there is, it is enough for all. It is a testimony to the divine power of grace and its powers, capacities, potencies: all things are renewed, multiplied, and abundance is distributed. By participating in grace, grace renews us with its qualities and power. (See comments on the word "dynamis" here.) My study bible points out that Christ blesses the loaves, but the disciples distribute them. So it is an image of our participation in the mystical Body of Christ - and how we are fed through the Eucharist which ever expands to meet our needs. My study bible notes, "Jesus' sustenance is never exhausted, just as His eucharistic body, multiplied and distributed, is 'ever eaten and never consumed, sanctifying those who partake'" (from the Divine Liturgy of St. John Chrysostom). But note, this power works through us and for us, and is once again given to us in which to share. Again, my study bible has a helpful note: "The disciples learn a great lesson here: whatever they have is enough to feed the people, whether physically or spiritually. God can multiply their resources so that everyone can be filled. But we must participate in His grace."

Immediately He made His disciples get into the boat and go before Him to the other side, to Bethsaida, while He sent the multitude away. And when He had sent them away, He departed to the mountain to pray. The feeding miracle is a sign - of the potencies of God, of grace, the presence of the Father, the qualities of renewal and life in abundance. But now it is "immediately" time for His disciples to go to the other side of the sea, and for the multitude to disperse. Finally, we once again are given the signal of renewal: Jesus Himself departs to the mountain to pray. He must have His time of rest and communion with the Father. Again, it is an important understanding for us that we too need this time. No matter what the need is around ourselves, we must rest in God for our own renewal and sustenance. Even Christ Himself sets our example of this!

So, I will ask today, amidst all the demands of your life, even the demands of discipleship, do you take time out for prayer? Do you understand the need that we all have to participate in grace? Without this source and sustenance, our efforts become nothing more than harried works -- good works, possibly, but where then is our participation in grace? Jesus' teaching in this miracle of feeding is not so much of providing food as it is of providing the participation in grace and all of its powers of renewal and abundance. The grace and power of God is invested in us, distributed through us, and multiplies and makes sufficient wherever we are and whatever we have. But without that participation, where are we in this story? Without the teaching and leadership the multitudes are so desperate for, where are we in this story? If we miss that point, we miss the fact that "all else is added" and instead the only thing we see is the feeding. Let us then take note as is appropriate: we rely on God, we rest in God's grace, we are renewed and healed and fed through this faith, this communion and this purpose. And then all else is added. But it is all always a surprise. We are the sheep who need the Shepherd to show us. Rest in that love and communion, and be prepared for anything - any teaching or understanding - to be added unto you. The power of God's grace is among us, but we must be prepared to participate in it first, to recognize our true need.

I want you to give me at once the head of John the Baptist on a platter

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 is 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 about Jesus' travels to His home country, in which people who knew Him as He grew could not accept His present identity as healer and teacher. They were offended at Him! They said, "Is this not the carpenter, the Son of Mary?" They rejected Him, and He could do no great works among them because of their unbelief. Then, Jesus sent out the Twelve Apostles on their first missions; they were to take no great preparation for the journey--no bread, no extra tunic, nor monies. They were to stay wherever they were first offered lodging, and only to shake the dust from under their feet in rebuke of those who refused to hear them. He gave them power over unclean spirits, sharing and spreading the kingdom. See A prophet is not without honor except in his own country, among his own relatives, and in his own house.

And they cast out many demons, and anointed with oil many who were sick, and healed them. The first verse of today's reading was also included in yesterday's. It reminds us of the apostles' first mission, and the success with which they are spreading the kingdom, and the authority invested in them by Jesus. Jesus' fame is already widespread, and so powerful that crowds threaten to crush Him wherever He preached. Now the kingdom is spreading through the apostles, who have gone out on their first mission, two by two. My study bible notes, "God gives His power, His energy, to human beings and through human beings -- to and through those who repent. He shares with us by grace what is His by nature. The disciples anointed with oil as part of the act of healing, for by the Incarnation of Christ creation is renewed: oil and water become instruments of healing and renewal for the human race."

Now King Herod heard of Him, for His name had become well known. And he said, "John the Baptist is 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!" A reminder of worldly power comes to us in the gospel, just as the apostles have gone out on their first successful mission, vested with authority of a spiritual, heavenly kingdom. Herod is full of fears, having had John beheaded, when He hears all about Jesus. He is Herod Antipas, son of Herod the Great (who rebuilt the Temple in Jerusalem, and also ordered the massacre of The Holy Innocents).

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. John the Baptist forms a very powerful figure in these Gospels; but we should also understand the towering figure he was when he lived. He was much respected throughout the Jewish world, seen as a holy man and prophet during his lifetime. Such is John's image and reputation that we are told, "Herod feared John, knowing that he was a just and holy man, and he protected him." The power of this just and holy man reaches even this king, son of one of the most bloodthirsty rulers in history -- Herod the Great was widely known for his violence, even to his own family members. Here we are told even that Herod Antipas is happy to hear John; we can imagine him sending for John from the prison, to hear him speak and teach. This is despite John the Baptist's condemnation of his marriage. We might understand that a man of political power in a dynasty such as Herod's, representing Rome, would be used to brushing off criticism (especially from the realm of the religious) so long as it did not threaten his position, even if it stings his wife. There is, in the Gospels, hints of Herod Antipas' curiosity about these holy men and what they have to teach. He also wants to hear Jesus.

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." Herod's court is a court of political and "secular" power as opposed to the powerful parties of the temple, such as the Pharisees. A great and lavish feast for his birthday would be an important event, a great signal to the world of his largesse and his power. In front of all the powerful of his kingdom, he makes an extravagant promise to his wife's daughter. What a family this is -- commanded or "advised" by her mother, she asks for something even the son of Herod the Great couldn't have imagined, the head of John the Baptist, on a platter. Such is the taste of worldly power (that is of the "prince of this world") we are given here in Mark's Gospel, in contrast to the humble mission of the apostles in yesterday's reading. Vengeance, and political power and expediency, is everything and determines all acts of manipulation and coercion. This is slavery to sin, to the "powers" that oppose the kingdom.

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. The king feels he cannot refuse this horrific request, having made his great promise in front of all those in his court at this birthday celebration. Appearance is everything, image is all and the sort of power that goes with it is the substance of his life. Despite his sorrow, he cannot refuse. The gruesome gift of John's head on a platter is hers - and she gives it to her mother. This family relationship teaches us something about power as an expedient use of coercion - and vengeance as a part of that mix. Once we begin down that road, where do we draw the line? Even mother and daughter are caught in this "worldly" reality, their relationship one of perverse delight in acts of sadistic power over even righteous enemies. It tells us about the women who populate this Gospel - who form some of Jesus' greatest supporters and those who benefit by His healing touch, and in this story, are examples of the greatest depravity. Even Herod feels sorrow and regret, but his wife Herodias is ruthless, even in the use of her own daughter.

When his disciples heard of it, they came and took away his corpse and laid it in a tomb. It's a poignant statement here, left as it is without sign of lamenting and grief. One gets the sense of John's disciples accepting in sadness and humility the events of this world, the great conflict between spiritual and worldly power, and the martyrdom of John, considered a great prophet by all the people. They bury their beloved teacher. This story is juxtaposed with the first mission of Jesus' apostles because the sequence is important: many of John's disciples would become followers of Jesus; several of the Twelve were first disciples of John. John is also, of course, the image of a martyr. My study bible says, "Early Christians regarded John the Baptist with utmost esteem. Here, Mark shows John's fearlessness in telling the truth." It goes on about the relationship of John and Herod, "What a comment on the righteousness of John the Baptist: the king feared John! The royally clad Herod was frightened of a man clothed in camel's hair, a servant of God who lived out in the desert."

I am intrigued by the picture of John's disciples, taking him for burial, doing what must be done. In all of these Gospels, martyrdom is met with acceptance. In our "results-driven" world, in which image forms so much of importance, we are unlikely to live without lamenting what may be seen as failure. But religious truths stand and remain. What does it mean to be a righteous man? These towering figures in the Gospels must form for us a sense of religious, ethical, spiritual duty and understanding. John the Baptist speaks the truth to the power of Herod; it doesn't matter what their circumstance, he teaches. Even Herod, we are told, heard him gladly. To be faithful to a spiritual kingdom is to live in that truth -- and where it meets the world (and the "ruler" of this world) we are to follow in faith, even to an apparent loss, and a seeming "victory" for the ruthless who love coercive power. We understand the humility of those who may simply accept and carry on and do what they need to do in that faith. How do you live your life in the face of the ruthless expediency we may encounter in our world? Does the word of Christ come into play in your daily life, and the truth of His love, His grace, His investment in us? How can we accept in humility, an apparent defeat? Let us understand what it is to live for image, and what it is to find that truth in humility, in that kingdom He seeks for us to bring and to share in us, among us. Where does it lead you? What do you put first, and how do you find it for yourself? Remember John's courage, and the acceptance of the holy and just, and the leadership of John's disciples who will follow Christ and continue to build the kingdom that is to come. Jesus will teach again and again that this kingdom and its truth transcends all image and appearance. Can we live in acceptance of that, and the hope it teaches? Christ's power makes all things new; we must see with the eyes grace gives us in order to live this life.

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

In yesterday's reading, we read about the woman with the twelve years long blood flow, and the daughter of Jairus, the leader of the synagogue. Jesus heals both of these women, younger and older, in the reading. One is healed midst the crowd as it jostles and pushes and is so close no one can tell who touched Jesus. The other is healed in the privacy of a home, with only her father, Jesus and His closest disciples present. Yet these healings teach us about faith, and time - and how God uses power to connect with our capacity for faith. See Your faith has made you well.

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. At this point in Mark's Gospel, we are given to understand Jesus' travels. He is going to all regions preaching, teaching and healing. He is wildly famous and sought after everywhere. Here in today's reading, He journeys to His own home country.

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. Jesus is following His custom, as He has in other places, of teaching in the synagogue. But the people who know Him - with whom He grew up from childhood - are really offended at the change they see. How can He be the person they knew? It's especially telling that they are offended at His "mighty works." He's the carpenter, and they know His family ("brothers" and "sisters" may also be kinspeople such as cousins or half-siblings - this is still a common form of reference in the Middle East). His image has shifted and they are uncomfortable with that, what they think they know about the person Jesus is not what they see before them now. And therefore they are offended by 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. We have seen in the previous readings (and discuss in yesterday's commentary) how faith works to create a connection with the power (or dynamis in the Greek) of God's grace, God's energy. This faith is lacking here; it is blocked by what they "know." So, these people, in fact, do not "know" at all the person Jesus reveals Himself to be. There is an important lesson here about our own receptivity, and the faith we put in image, and in what we think we know. Faith, then, requires of us a heart open to a kind of truth and knowing that sees us past our own understanding, and involves a willingness to grow and change our understanding and perceptions. Jesus moves on, "marveling" at their unbelief, and goes about the villages in this country in a circuit, still teaching.

And He called the twelve to Himself, and began to send them out two by two, and gave them power over unclean spirits. At last, the twelve are ready to be sent out. They have already traveled widely with Jesus as He went about teaching and healing, and they have learned from living with Him. They have also experienced the rejection in His hometown, a very important lesson. Jesus gives them power over unclean spirits - they are bringing a kingdom into the world; it is a spiritual kingdom to replace slavery to that which oppresses spiritually. My study bible notes that they go out two by two for mutual support. A note says, "This is the first time the twelve are sent out, as it were, on a training mission, preparing them for taking the gospel to the ends of the earth." The word "apostle" comes from the Greek apostolos - one who is "sent out." The word translated as "power" here is not dynamis, but exousia. We understand that He invests His authority in them; He shares His kingdom with them.

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!" This is a picture of a powerful mission, clothed in the appearance and form of humility. They take nothing with them, not even bread. They are missionaries of peace. They are not to leave a house for better conditions elsewhere, but to go where they are received - to those who welcome them first, in a working of faith. And when they are rejected, the only thing they may do with their authority is to shake the dust from their feet "as a testimony against them." The authority works for the day of judgment, not as worldly power, and it is only faith that can understand it. This is, in short, a mission of faith - of those sent out as workers of a kingdom that is not worldly but is yet present in our world. We need the perception of faith to understand it, the spiritual eyes and ears we are exhorted to possess in all of Scripture, and repeatedly in the words of Jesus.

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. Preaching comes first, teaching the repentance, or "change of mind" necessary in order to understand the spiritual reality of the kingdom that is among them. These apostles are spiritual warriors: they wear the peaceful garments of a single tunic and sandals, and they are armed only with the weapons of the authority of Christ over the unclean spirits, preaching, and healing oil. Retribution for rejection of these who are sent out for the kingdom is to shake the dust from under their feet where they are rejected. And yet the kingdom proceeds, they cast out many demons, and anoint with oil many who are sick and heal them.

What do we make of Jesus apostles, sent out like a missionary army, with only a single tunic and wearing sandals, without even bread for the journey? This kingdom begins in humility, armed with the power or authority of the Lord to heal, to restore, and to establish a spiritual kingdom in our midst. Earlier in the reading, we see Jesus' rejection among His own people in His own country. "Jealousy," my study bible reminds us, "affects faith. Every person could have been restored. But in the absence of faith, Jesus does not release the divine power which is always His." This peaceful kingdom works with and through us, depending on our own reception. Its powerful work is only capable in us when we open the door to it; it needs our cooperation - and so much can stand in the way of our own cooperation and understanding and receptivity. As we go along in these readings, let us consider the humble and peaceful kingdom, that can establish its authority over demons, and can heal and restore. We first need to open our eyes to it, and to understand the things of the heart that lead to knowing, to recognition. Pray to your Father in the secret place to open your own eyes to this kingdom, at work amongst us and within us. And remember that the peaceful world of such a kingdom can build mountains where there are none, and turn a world upside down with faith. It is all a question of what we will be open to receive, and in order to grow beyond what we think we already know. Its power works great things in us, but the humility with which it appears is so easy to discount without spiritual eyes and ears to see. To do that, we need the humility to truly see what is before us.

Your faith has made you well

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 a 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 about Jesus' healing and exorcism of the Gadarene demoniac in Gentile territory. This man was called "Legion" by the unclean spirits who held him, "for we are many," they said. It is a powerful story of healing and redemption, and the man's worship of Jesus. In the end, Jesus sends the healed man home to his friends, so that he may "tell them what great things the Lord has done for you, and how He has had compassion on you." He is, in some sense, the first evangelist. See My name is Legion; for we are many.

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. In the midst of Mark's Gospel, Jesus has recently called to Himself the Twelve and appointed them apostles. But first, they live with Him and learn; He has not yet sent the out on their first mission. Rather, they are traveling together to many places while Jesus preaches and heals. In yesterday's reading, they were in Gentile territory, for the healing of the demoniac called "Legion." Today they go again across the Sea of Galilee, where yet again there is a great multitude listening to Him by the sea. He is a popular figure, always surrounded by those who wish to hear Him, be healed by Him, and touch Him.

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. Jesus' renown is by now so powerful that the ruler of the synagogue seeks Him out. He wishes for Jesus to touch his daughter so that she may be healed. Jesus begins to walk through the great crowd with Jairus. Yet again, we are reminded of the hustle and bustle, the shuffling crowd all around Him; He is "thronged" by the crowd who all want to see anything that happens, to watch the Healer.

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. Midst the great crowd and its jostling, there is this woman. Her ailment makes her "unclean" by law; it would be something quite shameful for her, in addition to all of the pain and hardship she suffers. We are told that she has only grown worse in twelve years of treatment, that she has spent all of her money. We can imagine the state that she is in, and no doubt many today can relate to her predicament. But she has one hope, despite it all.

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. Her hope is in Christ, whom she has heard great things about, no doubt. Among the crowd, perhaps she feels, in her shame because of the way the law would view her illness, that she can remain hidden. Yet she is bold enough to just touch His clothes. And here is the first hint of a kind of knowing or feeling that is here in this reading - "she felt in her body that she was healed of the affliction."

And Jesus, immediately knowing in Himself that a 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." Jesus knows also that something powerful has happened. We have a kind of exchange of grace - a potent and powerful force. My study bible says that "Healing takes energy. Jesus is aware that divine energy had gone out of Him when He was touched. This power (Gr. dynamis) is a manifestation of the one, uncreated power of God, 'the power of God to salvation' (Rom. 1:16). . . . God's power or energy is available to people as grace from Him. Jesus says, Daughter, your faith has made you well, showing that while divine power healed her, the woman's faith participated in the healing." Power or energy in the word "dynamis" is very important to our understanding of grace. It conveys our sense of power and strength, as well as the outpouring of God's reaching and touching to us, God's energy. But in that energy and power is capacity, characteristics, qualities, abilities; what does it promise or hold for us?

St. John Chrysostom comments on this reading that this woman is ashamed, and afraid of the public eye, but she knows that Jesus has healed other women. Jesus, on the other hand, draws her out into the public eye. So a great, important part of this restoration and salvation is Jesus' drawing her out and teaching her that there is nothing for her to be ashamed of, making her a public example,and calling her "daughter." Chrysostom writes, "He does not suffer her to be hidden, but brings her into their midst; and He makes her manifest for many purposes . . . Do you see the superiority of the woman to the ruler of the synagogue? She did not detain Him; she took no hold of Him, but only touched Him, and even though she came later, she was the first to go away healed . . . " We and the crowd are also healed in our own perspective on her ailment and her shame and our understanding of how her faith connected with His capacity for healing; power or dynamis at work through Creator and creation, linked by faith and trust.

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. Jesus, as many commentators point out, is never in a hurry! All that He has to accomplish will be accomplished. Here, it appears that He is too late for Jairus' daughter. But there is, once again, as with the woman who was just healed, a lot of trust involved. Jairus is to trust as Jesus teaches him, "Do not be afraid, only believe." In Greek, this verb form of a word translated as "believe" is also the word for faith. But it also conveys trust -- to be persuaded of something, to invest in something. (Πιστεύω, "I believe," is also the first word of the Nicene Creed.) And Jesus only takes with Him those very closest to Him, Peter, and the brothers James and John Zebedee. There is a deep sense of a powerful faith and trust that must be at work. We are given signs here of how Jesus' power or dynamis is at work; there is a powerful connection made with it among believers, those who can receive it.

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. The wailing and lamenting reminds us of the howling winds and raging winds of the storm on the sea in a recent reading, which Jesus told to be "silent" and "muzzled." It's also reminiscent of the many demons who "occupied" the body of the healed believer in Saturday's reading, causing him to howl and hurt himself among the tombs. This wailing and lamenting of death, and the fear and terror that accompanies it, is a feature of many of these healing stories in recent readings. And once again, also, the element that comes into play against that fear and chaos is faith. Jesus goes so far as to separate Himself and those with Him from the ones who are wailing and lamenting, making a commotion, and can only ridicule in response. He takes only those for whom a capacity for faith is at work. This capacity is also a "dynamis" which makes a connection to Creator and Source.

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. Chrysostom's commentary points out that Jesus has taught, in this episode of healing, that death is but a sleep, just as He did with Lazarus, and it is a kind of triumph over death for all of us, teaching us that we are not to fear death and its sleep. "Talitha, cumi" are the actual words of Jesus, rather than a translation. My study bible says, "Jesus speaks Aramaic here, the spoken language of Jesus in His time. Jesus commands demons and they obey, the stormy seas and they obey, and here, the dead and she 'obeys.' "

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. Everyone is astonished, amazed, so startling is the transition from death to life. The little girl, as was the woman with the blood flow, is "restored" to her place, upright - and as is fitting, something should be given her to eat. She joins the community and is once again established in it. But mystery is also at work here in this realm of faith; Jesus commands them all strictly that no one should know it! The Messianic secret remains a mystery to be unlocked and understood properly, also by faith of those who will come.

Two women, one afflicted for twelve years, and the other a mere twelve years of age -- and yet a story is built that comprises the two of them, for which both are essential. The faith of the woman alone, hopeless, at the end of her finances, her health, and perhaps her life, reaching out just short of despair for one touch of His clothes -- and the faith of a father, the ruler of a synagogue, who prevails upon the Healer to come to His daughter. Jesus has time for both, as He has time always for each of us. Reach out in prayer, and ask. Healing comes in so many forms. We are reminded, also, that both of these individuals - as would Lazarus and all the rest of the people who populate our readings - will all eventually die natural deaths to await the resurrection as do the rest of us. Jesus' healings are powerful signs of the power of God, God's grace at work in our midst, and the connection of that power to our faith which knows, and feels and unlocks the mysteries of the presence of this kingdom within us and among us. What can you do to strengthen your faith? How can this power unlock a mystery in you through that faith, restoring you, establishing you, bringing you into community and out of shame? Mysteries, we know, are hidden things, even "things kept secret from the foundation of the world." But, we pray to our Father who is in the secret place and there our faith may unlock the mysteries we are given to know, just as the immediate disciples Peter, James and John, in whom He placed His greatest trust. God invests in us as we invest in God: faith, belief, grace, power, dynamis - the capacity for so many great things the Lord can do for us. A little further on in Mark's Gospel, Jesus will ask blind Bartimaeus, "What do you want me to do for you?" To ask to be healed may come in many forms, but to make the connection with this power in faith is to find its capacity for each of us. It is to bind, to connect with our Lord who is in the secret place. How has this faith worked in you and your life?

My name is Legion; for we are many

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 near 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

In yesterday's reading, Jesus and His disciples were crossing the Sea of Galilee, when a great storm arose. Jesus was sleeping on a pillow in the stern, when the storm became so threatening that His disciples feared for their lives as the boat was filling with water. They woke Him up, telling Him, "Don't you care that we are perishing?" Jesus rebuked the storm and the waves, telling them to be silent, stopping the howling wind. The apostles were bewildered at His power, still fearful, but Jesus told them, "Why are you so fearful? How is it that you have so little faith?"

Then they came to the other side of the sea, to the country of the Gadarenes. We remember from yesterday's reading that Jesus and His disciples (including the twelve apostles) crossed the Sea of Galilee during a raging storm, after Jesus preached to a multitude assembled on the sea shore. Here, they come to a region in Gentile territory (the Gadarenes are Gentiles), where Jesus will continue His mission.

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 get the picture of a man abandoned by the world, by his community, his family and friends. He's too wild for them, and cannot be tamed, even by the chains. He is so used to being bound and imprisoned, but nothing holds him. He's so ferociously powerful that he pulls apart the chains and breaks the shackles. This, however, is not an image of freedom for the man, but of constant torment. His chaos is like the chaos of the sea in the previous reading - he howls and rages. Night and day, we are told, he was in the mountains and in the tombs, crying out and cutting himself with stones. It is a self-destructive torment of chaos, of hurt, of living among the empty tombs! My study bible teaches that these tombs were caves cut out of soft rock. We see him in the darkness of these caves, crying out, and nothing can help him in his own self-destruction - a wild rage has caught hold of him.

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!" Here we have an inner conflict exposed: the first reaction of the man to Jesus' command against the unclean spirit is to run and worship Jesus. This is what is in his true heart, the desire to be saved, to find One powerful enough to "silence" or "muzzle" the things that torment Him (just as in yesterday's reading, in the New Testament Greek language of Jesus' rebuke of the wind and waves). But the power of the demons is in the loud voice that asks, "What have I to do with You, Jesus, Son of the Most High God?" While the demons have been torturing this afflicted man, they ask Jesus not to torment them. And, of course, as in other earlier readings about the casting out of unclean spirits, they know who Jesus is. My study bible says, "Not only are the demons unable to resist Jesus' command, they are unable to escape confrontation with Him. They have power over the man, but they have no power over Jesus."

Then He asked him, "What is your name?" And he answered, saying, "My name is Legion; for we are many." A Legion, according to the Oxford Annotated Bible, was a major unit in the Roman Army, and it consisted of four to six thousand men. It's an important understanding in some sense that the chaos of this man's life is created by all of these "unclean spirits" in him, this demonic energy, and yet they speak with one voice in him. I'm reminded of the reading a few days ago, in which Jesus was accused of casting out demons by the ruler of demons. Jesus taught then what it was to have a house or kingdom divided against itself - and that it was His job to "bind the strong man" in order to establish His own kingdom in place of what the demons had power over. So it is a powerful virtual "army" of unclean spirits at work together in this poor man; yet they are subject to Christ.

Also he begged Him earnestly that He would not send them out of the country. Now a large herd of swine was feeding there near 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. The demons don't want to be sent away, "out of the country." They want to somehow retain possession of what they have. Since we are in Gentile territory, these people are raising swine, an animal considered unclean to the Jews. The two thousand swine are "occupied" by this legion of unclean spirits - and their self-destructive presence causes the herd of swine to rush into the sea and drown.

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. This must have been quite a scene. But instead of being happy for the healing and cleansing of the unclean spirit, the people are terrified. They respond with fear. We recall from yesterday's reading that fear seems to be the opposite of faith or trust, that which interferes with our faith and conflicts with it. Perhaps, understandably, they don't like the fact that their swine have been destroyed in such a bizarre way! But clearly, they reject Jesus' presence and His message. They cannot receive it from fear, and ask Him to leave. It's a dilemma - should they look to the destruction of the herd or to the healing of the man? They choose the former. In some sense, this unavoidable confrontation with the status quo on the part of Jesus will give us similar dilemmas in our lives to choose from. I feel that the Spirit will propel us forward into situations in which we, too, are to make such choices. In this case, the Gadarenes choose concern for their property, the swine, over Jesus' power and act of cleansing and healing.

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. They have arrived by boat, and they will leave by boat. But a remarkable thing happens here, to my eyes. The healed man wishes to belong to Jesus and His work, His apostles and disciples. Where else is he to go? The people of this region have rejected Christ and asked Him to leave. The healed man will be an unwanted reminder of the loss of their swine. But Jesus has a mission, a job for the man who is now one of His flock. He is to go home, wherever His home is from which he was sent to live among the tombs and in the mountains, and tell his friends "what great things the Lord has done for you." We recall that Jesus has not even sent the apostles out on their first mission yet -- but here, this man who is healed and reclaimed for the kingdom, will become the first evangelist. Scholars suggest that perhaps since this man will go into Gentile territory, the secret of Jesus' Messianic identity will not be such a problem to reveal, as Gentile expectations are not the same as those of the Jewish people. But whatever the reason, this man healed from a legion, an army, of demons or unclean spirits, becomes the first appointed and sent out on a mission. My study bible points out that he is sent among his own people, to preach the power of Christ and to show them "what great things the Lord has done" for him.

So, my question today is, how do we reveal who we are in the healing light of Christ? How do you show "what great things the Lord has done for you?" Like the healed demoniac (and Jesus) in this scenario, we may find that those immediately affected by the change in us reject its effects. But on the other hand, there will be those who welcome the change, and marvel at the "great things the Lord has done for us." Those great things, evident in us and in our own testimony, will give hope to others. How do you show yourself in this way? In what ways does God's work for you reveal itself as good news for others?