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 sighed, 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, we read that 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 washing of 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."

  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.   Jesus is once again in Gentile territory.  These are cities on the coast of Palestine, to the west and north of Galilee.  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."

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.   In the biblical Greek, that the woman kept "asking" can also be interpreted as "begging" according to some dictionaries (and my study bible) -- it is, in this context, someone who is imploring another in a superior position.  In that sort of picture, Jesus addresses her as a kind of puppy at the table, one that keeps pestering.  What we notice most here is Jesus' favorable attitude to her persistence, and especially her witty and engaging response to Him, one that is full of zeal for what He offers. 

 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 sighed, 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 tells us that "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."  It also notes, "Jesus heals in various ways.  Sometimes He speaks a word, sometimes He commands people to act (take up a bed, 2:10-12; wash in a pool, John 9:7), sometimes He touches people (1:40-42).  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."

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."  A note tells us that "here Jesus' attempt to keep His messianic identity secret is foiled by the people's enthusiasm.  The gospel is so powerful that it simply cannot be contained."

Today's reading bears signs of the parable of the Mustard Seed, and the many other parables Jesus taught to describe this Kingdom and its work in the world.  There is just so much more to this than meets the eye, so much more to what Christ Himself plants -- even in His very presence (for example, hiding Himself inside a house in Gentile territory) -- that everything that results from His presence, from this seed planted into the world, is surprising:  beyond our concepts, outside of every box we know, and simply cannot be hidden.  This mustard seed (appropriately golden yellow!), this Man (the Sower) who goes from one place to the next, planting His seeds -- well, this Kingdom just springing up all over, bearing fruit and flowers and branches and twigs and roots, giving shade to the birds:  it simply can't be contained.  The Sower Himself seems to be pleasantly delighted with the exuberance of growth and root:  in the smart and clever reply of the Syro-Phoenician woman who wants a healing for her daughter, for example.  Her alacrity and creativity -- and persistence -- are part of the springing up of the growth of this mustard seed.  Her very persistence and character magnify the effects of this seed, this Kingdom, this leaven that is planted to change the whole mixture.  The creativity of her response to Him is another way in which the Kingdom energizes, gives zeal and direction.  And persistence itself is like a hidden gem, a seed, a kind of mystery that becomes "hidden in plain sight" in today's reading.  We see Jesus' persistence in His mission, going from here to there, surprised by this Gentile woman and her faith and intelligence, delighted with her witty reply to Him -- and back to Galilee, to the Decapolis, and healing in so many unique ways, a way to address each ailment or illness that comes before Him.  In this sense, creativity and persistence are linked, as we see both in Jesus and His ministry, and mirrored in the reply of the Syro-Phoenician woman.  Jesus is tireless and His ministry keeps expanding, but perhaps the greatest blossoming of all is His surprise and occasional "marveling" at the way things go in response to Him (even in occasions in which the outcome seems negative).  Jesus' secret can't be hidden.  Even in the "opening" of this man's ears and tongue in today's reading, we can read a kind of blossoming, a branching out, a sprouting forth of leaves, a true spring.  And I think it's important that we take a look at these metaphors, these articles of Jesus' parables, for our own lives and how His Kingdom works in us.  It's not easy to be out of the box.  It's not easy not to fit easily and comfortably into prescribed forms or types or alternatives the world will present us with for identity.  But I find that Christ will call us into totally unique places; as each one of us is created uniquely, a walk with Christ, a life steeped in prayer, will often lead to choices where we feel totally alone with God, where we can't rely on circumstances to tell us easily what is what, and what choice we should make -- especially who we are.  The uniqueness in the assertive reply of the Syro-Phoenician woman, the amazing mystery in the way Jesus goes aside in private to heal the blind and deaf man, these are just examples of the great creativity and uniqueness that springs up everywhere Jesus goes.  And let us never forget that His ministry and its great creativity and flowering also includes the negative; it makes its own seeds in the midst of evil, of those who turn away, of those who betray Him -- and even crucify and kill Him.  And this is the way that we must look at our own lives in the light of Christ.  There is nothing in which God's hidden seed does not exist.  There is no place into which we are not called to find "His way," no matter how negative or limited the circumstances, no matter how circumscribed it may seem our choices are.  Everywhere there is God's way, but we need the courage and the persistence to find that out-of-the-box answer, to defy the "ruler of this world" by setting our sights on the Resurrection, by carrying the cross we're given, even if it seems there is nobody with us, and we're lost in the dark.  A unique path will often feel that way, even as we're called, just as He was.  He will set the example.  Let us remember the golden brightness of the mustard seed.  It is there, even when it is "hidden in plain sight" -- just not in a form we already expect.  It is His unique Way we seek through all things, no matter what the world presents us with.  But we must have eyes to see and ears to hear beyond the worldly obvious, and we must remain persistent in our zeal, creativity, and courage.

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 washing of 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

Yesterday, we read that after feeding the five thousand men in the wilderness (and more women and children), and departing for the mountain top alone to pray, and after Jesus had sent His disciples back across the Sea of Galilee, when evening came, the boat of the disciples 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.

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 washing of 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."   My study bible has a lengthy note on this passage:  "The issue here is not Jewish customs or traditions.  Jesus does not prohibit them (Matt. 23:23).  At issue is the raising of human tradition over the tradition or commandments of God.  The tradition of the elders 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.  Further, offerings to God may be made by promises.  Thereby one could dedicate property or earnings to God (Corban) to prevent their use by one's parents, but continue to use them oneself.  These secondary traditions obscure the primary commandments of God and obedience to them.  Traditions not from God must never supersede traditions from God, or Holy Tradition (2 Thess. 2:15, 3:6).  Unlike Holy Tradition, human traditions can prevent people from coming to God (Rom. 2:24; Col. 2:8)."

 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!"   A note here tells us, "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."

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."  My study bible tells us that "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."

There are several things we can notice about today's reading.  First of all, Jesus' ministry is now so "on the map," so to speak, that Pharisees and scribes have come from Jerusalem to see Him.  This is quite an important thing, as it says that the religious establishment haven't just taken notice of Him; they've actually come to Him.  But being, in some sense, regulators, the first thing they do is find fault.  Jesus' disciples do not practice ceremonial washing.  Instead of responding as we might expect, Jesus brooks no criticism of His disciples in this instance.  (When His disciples are criticized, it comes from Jesus' own mouth, and in private.)   Instead, Jesus goes on the offensive, charging the leadership with hypocrisy in their practices.  We've observed on other occasions Jesus' loyalty and protectiveness of His own disciples.  But here, Jesus takes the occasion to raise some very important points of teaching.  It's almost like a trial, in the formal sense of a courtroom:  the Pharisees and scribes have opened a particular door, introduced a subject, and so Jesus can now give His own testimony.  But the teaching isn't just for the benefit of the scribes and Pharisees; it isn't just a criticism of their habitual practices and the hypocrisy for which Jesus quotes the lines from Isaiah.  When the multitude has come again to hear Him preach, He continues the lesson, in very strong terms:  "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!"  These words are, as He says, for everyone.  It's a powerful, emphatic teaching, something we must get into our heads.  Especially now, at this time of Lent with its various traditions and practices of fasting, we must come to understand what these practices are for:  they're not laws unto themselves.  They are designed to place our attention on God, to give up the time we spend on all kinds of elaborate preparations for a time, to forget about the usual things we put so much emphasis on and run after, and just give it a rest for awhile -- for a purpose, to free ourselves and our thoughts to draw closer to God.  Otherwise, we run the danger of doing what Jesus and my study bible point out:  putting an emphasis on a kind of legalistic perspective that draws people away from God and godliness, rather than toward God.  In private, Jesus' teaching continues to His own disciples.  And here we find the nudging question:  "Are you thus without understanding also?"  Jesus doesn't shrink from questioning them this way, in private and away from the rest of the world; He's an honest and loving, and loyal, Teacher.  He tells them straightforwardly, explaining it all for them, and for us via the Gospel:  "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."  The emphasis is on where our hearts are, what fills us, what we dwell on -- as has so often been the case through this Gospel.  But here, in today's teaching, it all comes home.  It is explicit and deliberate, and spelled out for us very clearly.  The things that really defile, the real sins, are those things we create within ourselves.  It's this place of the heart that really needs our attention --  and that, again, is the purpose of practices such as fasting.  We get a "time out" to focus on the inside, to find where we are in relationship to God.  Jesus' words tell us truly about ourselves, and ask us just as powerfully right here and right now about our own self-awareness.  All the rules and all the teachings and all the traditions are meant to get us to this place with God, face to face, so to speak, and in the heart:  What are we nurturing?  What are we creating?  So, we're in the middle of Lent, right now, and let us think.  Let us make a commitment about what really matters and what is of true substance, what is it that makes us who we are in God's sight?  What lifts us up, and what pulls us down?  What defiles and pollutes, and what cleanses?  Let us remember that these things Jesus names are also about how we are with others.  But the harm we do, He emphasizes, is really to ourselves.  Finally, the quotation from Isaiah, "This people honors Me with their lips," is ironic in even a literal perspective regarding food choices!  It's the heart and our relationship to God that affects all else, all other relationships -- this is what Jesus emphasizes.

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 that the apostles gathered to Jesus and told Him all things, both what they had done and what they had taught, after their first mission.  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.

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."  My study bible teaches here that "It is I" (which is literally "I am" in the Greek (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.'"

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.    Another note 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.'"

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.  My study bible says, "Christ permits miracles through touch to show that His very body is life-giving" and refers us again to the story of the woman with the bloodflow, as written earlier in Mark's Gospel.  Here in Gennesaret, a place known for its abundance of fishing, Christ's very ministry seems to have multiplied like the fish and the loaves in the wilderness (yesterday's reading).

Let us think once again about faith and fear.  Repeatedly Jesus has contrasted the two, telling His disciples and others who would benefit from His healing, "Do not be afraid, only believe."   Previously, His disciples were rowing in the middle of the Sea of Galilee, in the middle of a storm.  Jesus at that time had been asleep in the stern, and they woke Him, as they feared for their lives.  He asked them then, "Why are you so fearful?  How is it that you have no faith?"  Repeatedly in Mark's Gospel, we are being given this admonition to faith, contrasting it, in some sense, as if it were at with within ourselves, with fear, with timidity or cowardice (the kind of fear implied in the midst of the storm by the Greek text).  Here in today's reading, a kind of deeper action takes place.  His disciples do not call to Him or for Him; this time, they are alone on the sea, and He is alone on the mountaintop in prayer.  But again, they're fighting the winds.  The fourth watch of the night is about three o'clock in the morning.  They row on in faith, following what they've been told to do.  But this time, it is Jesus who comes to them, walking on the water seemingly without a care in the world, so to speak, as if He would pass them by.  This time, their confidence is restored by His presence, and His words, "Be of good cheer!  It is I; do not be afraid."  And so, there is something deeper to understand about our faith from this story:  His presence with us, no matter what the vast gulf that seemingly separates, and His awareness of us, becomes a part of the story of our faith.  We are not alone in simply cultivating faith on our own and combating our fears and doubts.  We have not only His presence with us but also we are known by Him.  In 1 Corinthians (8:3), St. Paul tells us that "if anyone loves God, this one is known by Him."  What does it mean that God knows us?  These apostles are those who have been sent out on their first mission, and they have just participated in the feeding of five thousand men (and more women and children) in the wilderness.  They are not at all "puffed up with knowledge" (as St. Paul might put it) because they haven't really understood about the loaves and the fish!  Their heart was hardened, the text tells us.  But Jesus knows them, and is with them.  This text is about the great power of God to overcome everything in us, all our deficiencies and defects, our imperfect understanding, everything.  The real key to God's presence and work in our lives, even to strengthening our faith, is the love of God in our hearts.  And this Christ knows about these men.  This is what truly makes relationship.  And I think that is what we have to take away from today's reading.  Everything else comes second to this love; every "task" and every good deed and every accomplishment can't add up to a measure of faith.  It is the measure of love in us that gives us our real relationship with God, and God does the rest.  The real abundance of this harvest is apparent on the lakeshore at Gennesaret, the abundance of those coming to this ministry, bringing others with them who cannot come to Him on their own.  It's another sign of the power of God carrying us forward, even through others, when we can't get there on our own.  Everything depends on the desire that is love; love is the key to everything in this relationship, the heart of where like meets like, and we are known to our Creator.  His power is ever so greater than ours; the spark of love is completed by God in whatever form that relationship will take on.

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

 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

Yesterday, we read that Jesus' apostles, going out on their first mission, 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.

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.  My study bible points out here that the word "apostle" (which means "one who is sent," a messenger) is found frequently in the epistles but is rare in the gospels.  It says, "It designates an official representative authorized to carry out a specific mission."  We see the hustle and bustle of Jesus' ministry at this stage; the apostles don't even have time to eat.  Another note tells us:  "Jesus gives the disciples time to rest a while.  They have just returned from a demanding assignment -- preaching, healing and casting out demons -- and it is time for solitude."

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.  Again, there's an emphasis on the widespread popularity of this ministry:  the multitudes spot where Jesus is headed and arrive before Him, even when He's supposedly seeking to get away to a private spot with His apostles who've just returned from their first mission.  It's central that we examine the fact that Jesus is "moved with compassion."  In the Greek, this word is σπλαγχνίζομαι/splagchnizomai.  What we need to understand is that its root (splagchno) is the word for "spleen" -- but what this word means is that one is moved in "their guts" so to speak, in the inner organs of heart, liver, kidneys, lungs.  It denotes, to my mind, the absolute reality of Incarnation, the power of compassion as something more than just an emotion or feeling or mental state.  It involves the body, something that our own "flesh" is made for, exemplified in the Incarnate Jesus.  His first act of compassion is to teach them.

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.   There are several notes here I'd like to cite from.  First of all, regarding the feeding itself, my study bible says that this is "both a messianic sign and an image of the Eucharist.  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 the Eastern Church).  We note again, the emphasis on the body, the "Incarnational" place this takes us to, its inseparability from the fact of Jesus' Incarnation.  Also, my study bible notes that "the disciples learn a great lesson here:  whatever they have is enough to feed the people, whether physically or spiritually.  God can multiply our resources so that everyone can be filled.  But we must participate in His grace:  Christ, along with the Father, blesses the loaves, but the disciples distribute them."  Again, there is the emphasis on God as human, one of us, and on the fullness of needs that are filled:  from the spiritual to the physical.  As creations of the Creator, we are a whole, all is one, physical and spiritual work together.  In the command Jesus cites as "first of all," we read that we are to love God "with all our heart and soul and strength and mind."  What He feeds us with reflects all of that, returned.    Finally, my study bible notes that there were also women and children present, but according to custom of the time, only the approximate number of men is given.  Again, a reflection of the fullness of Jesus' humanity:  nobody is left out -- none of us.  There is no one left out, there is no "insignificant."  Everyone is filled:  with teaching and with physical food.

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.  Again, the care of the body is important, the care of the whole self.  Jesus still sends His disciples off alone, dismissing the multitude, while He Himself goes to the mountain to pray.

Today's reading in some sense emphasizes the fullness of the Incarnation, and its full relationship to us.  Jesus' humanity becomes a connecting block here in far more ways than we can consider.  He is "moved" in His inward parts when He sees our needs.  He feeds the crowd spiritually, psychologically, mentally, and physically -- with food for heart and soul and mind and strength.  He will not abandon us, He is with us in every possible way, as one of us.  The Eucharist itself becomes an everlasting sign for us of this togetherness:  His body, with us, making us also "of His body."  We look at His compassion, in the midst of His busy ministry, His own tiredness and that of His apostles.  And yet, "moved with compassion," the body is also involved in feeding, in every way, in teaching and in the distribution of the loaves and fishes.  Our needs exist on many levels and He neglects none of them, despite the needs of those who minister.  And there is more:  there are not only men here, recorded in the custom of the time, but there are women and children who receive, all for all.  So, we must think about this, that just as the Church has honored both His mother and the stages of His human infancy and childhood, so also are women and children present for the fullness of the Gift.  The feeding of these five thousand is one event that is present in all four Gospels.  It is absolutely central to the Gospel, the good news of the Kingdom that is among us.  It can't be left out.  And in its fullness, among all the other things that we can take away from today's reading and message, is the power and essence of the Incarnation, the needfulness of God who has become human -- our deep need for this and what it has brought to us.  In every way, Jesus dignifies humanity.  His great gift, among all the rest of the gifts we receive, is to teach us that we are created for something glorious, blessed, with all the goodness of God's creation a part of every aspect of ourselves, including our bodies.  To my way of thinking, Jesus' Incarnation as human being teaches us that what our bodies are for is to be the recipient of His divine power, His grace, His courage and compassion, His wisdom, and His love.  Our bodies also become an instrument of His service to all.  Even in our weaknesses and frailties, we also fulfill the second of the two great commandments:  to love neighbor as ourselves.  If Jesus' human body is the seat of compassion, the place where compassion is at work, in the inner organs, then so our bodies can be the same.  We are made to be "like Him."  Let us not overlook the understanding that at the time of Christ, many religions -- certainly those of the regions of the world which had contact with the Mediterranean and all the vast environs linked by communication and trade at the time -- focused on an absolute difference between the physical and the spiritual.  But Jesus comes into the world teaching that the problem is with separation:  our lives are made to be in union with God.  The Eucharist is a direct "proclamation," if you will, that we are made to participate with God, on every level, and the Incarnation teaches us how God's love extends to every facet of human life.  Let us remember what His body and blood are for when we partake.  Let us remind ourselves that love for God is in the fullness of heart and soul and mind and strength.  He is here for every part of us.  Let's not leave any part out.  Finally, we note that Jesus is moved with compassion because the people are like sheep not having a shepherd.  Let us understand this need in us for a Shepherd through all things, recognizing it fully, in every way.  That would include direction for how we are to use and think about our bodies, our whole selves.

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 that Jesus 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 more than two tunics.  Also He said to them, "In whatever place you enter a house, stay there till you depart from that place.  And whoever will not receive you nor hear you, when you depart from there, shake off the dust under your feet as a testimony against them.  Assuredly, I say to you, it will be more tolerable for Sodom and Gomorrah in the day of judgment than for that city!"  So they went out and preached that people should repent.  And they cast out many demons, and anointed with oil many who were sick, and healed them.

And they cast out many demons, and anointed with oil many who were sick, and healed them.  Now King Herod heard of Him, for His name had become well known.  While Jesus' disciples now are sent out, with power to heal and cast out demons, King Herod comes to hear of Him.  Herod is Herod Antipas, who is the son of Herod the Great (he who commanded the slaughter of innocents in Bethlehem at the time of Jesus' birth).  Herod Antipas is the governor of Galilee, called a king in popular language. 

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.    Here we are given a flashback regarding the death of John the Baptist.  My study bible says that "early Christians regarded John the Baptist with utmost esteem.  Here, Mark shows John's fearlessness in telling the truth."  We note Herod's fear of the Baptist, a testimony to John's righteousness, that he was a just and holy man.  My study bible says, "The royally clad Herod was frightened of a man clothed in camel's hair, a servant of God who lived out in the desert."  But even this man who lived material power, raised in a ruthless environment of his father Herod the Great, has a kind of respect or fear of John's holiness, another kind of power.

Then an opportune day came when Herod on his birthday gave a feast for his nobles, the high officers, and the chief men of Galilee.  And when Herodias' daughter herself came in and danced, and pleased Herod and those who sat with him, the king said to the girl, "Ask me whatever you want, and I will give it to you."  He also swore to her, "Whatever you ask me, I will give you, up to half my kingdom."  So she went out and said to her mother, "What shall I ask?"  And she said, "The head of John the Baptist!"  Immediately she came in with haste to the king and asked, saying, "I want you to give me at once the head of John the Baptist on a platter."  And the king was exceedingly sorry; yet, because of the oaths and because of those who sat with him, he did not want to refuse her.  Immediately the king sent an executioner and commanded his head to be brought.  And he went and beheaded him in prison, brought his head on a platter, and gave it to the girl; and the girl gave it to her mother.  When his disciples heard of it, they came and took away his corpse and laid it in a tomb.  Here is a contrast of material power and its corruption, a place where any indulgence becomes an occasion for the use of that power -- and its incompatibility with holiness, with the power that is of God, of righteousness.  The corruption of Herodias, upon whom there are no real restrictions in terms of using power to shore up position, runs right through this family, her husband and her daughter.  Herod makes a lavish promise at his birthday, and wife and daughter take advantage.  The king cannot go back on a promise made with an oath and before the guests of the royal court.

The Gospels contrast for us state or material power with the power of holiness, with (in this case) John's righteousness.  John's fearlessness in speaking out has landed him in Herod's prison.  And yet the king has a kind of fascination, a fear of John.  He hears him gladly, we're told.  He protects John, although John is his prisoner, despite the fact that John's in prison for criticizing Herod's marriage to Herodias.  But it's John's righteousness that acts as a kind of power here -- and later on, when Jesus is seized and then sent by Pilate to Herod, we will see the same fascination in the king, who wishes to view Jesus' power for signs or miracles.  What we have is a very extreme contrast between material power and the power of holiness.  Holiness and righteousness seem to come in "packages" of humility:  in poverty, in those, like the apostles in yesterday's reading, who are told 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 more than two tunics."  The Apostles are told to stay wherever they are welcomed first, as opposed to kings who will only stay in the grandest lodgings, with the most high ranking individuals.  But Herod's corruption in this story goes in some sense much deeper than the material circumstances we witness, and the material rank and power and wealth that a king possesses.  This story today is about a kind of corruption that extends to the most basic unit of the society, through and in the family, and even into the relationship of mother to daughter.  The corruption of this family is violent and extraordinary, a mother teaching her daughter -- and using her daughter -- for the most bloodthirsty act we can imagine:  the beheading of a captive holy man.  That she would use a beautiful dance for this vicious outcome of a holy man's head on a platter gives us a visible picture of the corruption of an internal life so extreme as to be unforgettable in its violence.  Couched in the revelry of a birthday party, of a father pleased with a stepdaughter, making lavish promises of largess in gifts, what we find is the heart of the violence that plagues the world.  And it's at this depth that we have to think about corruption, because while all of us may not live in a king's palace, nor have a king's retinue or court or wealth or power on hand, all of us possess something of tremendous value, and that is the soul or the inner life.  This is where the Gospel takes us, not to the court of a king or a corrupt queen, but to the place where each of us decides what we love the most, where each of us lives with the choices we make.  And the difference between the real holiness of John and the corruption of this court and this family is just there:  in the heart.  That's where we really choose what we love best, what comes first.  And there, we all stand on equal ground.  Let us remember where our choices begin, and nurture the heart and the soul in ways that honor who we are and what we are capable of being.  Jesus emphasizes over and over again the inner life that makes the outer clean.  For where your treasure is, there your heart will be also.

He marveled because of their unbelief

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

  Then He went out from there and came to His own country, and His disciples followed Him.  And when the Sabbath had come, He began to teach in the synagogue.  And many hearing Him were astonished, saying, "Where did this Man get these things?  And what wisdom is this which is given to Him, that such mighty works are performed by His hands?  Is this not the carpenter, the Son of Mary, and brother of James, Joses, Judas, and Simon?  And are not His sisters here with us?"  So they were offended at Him.  My study bible says that "Jesus' teaching, wisdom, and miracles do not overcome the disbelief of those in His hometown.  The people see Him as one of them, the carpenter they know.  They are offended because they can do none of His works, and they are unwilling to accept a far greater role and dignity for Him.  In Scripture the words brothers and sisters can refer to stepbrothers and stepsisters, as well as other relatives."  For various reasons, including the fact that Jesus assigned Mary's care to His disciple John at the Cross, the Church from earliest times viewed Jesus as Mary's unique child.  By custom today, the word "brother" or "sister" is still used to refer to extended family (such as cousins, for example) in the Middle East.

 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.  A note tells us that "jealousy 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."  In yesterday's reading, we read about a sort of "circuit" created at the meeting of the woman's faith, simply by touching her hand to His garments.  Even Jesus seems to be surprised by their lack of faith, as He marveled at their choice.  When the text reads that Jesus could do no "mighty work" in English, the text in Greek makes the connection between His power and faith more explicit.  It reads, to paraphrase:  "He could do not even one work of power," except to lay His hands on a few who were sick.  We note that Jesus moved on to other villages, doing what He can, teaching, always loyal to His mission.

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 more than two tunics.  Also He said to them, "In whatever place you enter a house, stay there till you depart from that place."  My study bible says that "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.  They go two by two for mutual support."  Jesus shares His power with them, the power over unclean spirits.  Again, Mark's Gospel emphasizes this "stronger man" who has come to help us with our defense against the evil that binds us, holds us hostage, and it is this power that is shared with the disciples.  We notice the extreme humility with which they are to conduct themselves, perhaps to emphasize all the more the "Kingdom that is not of this world" and the divine power that accompanies them, as opposed to worldly power.  To stay in one place only is an indication that once they are received or welcomed, and their work revealed, they are not to "trade up" to better lodgings, but to remain with whoever welcomed them first.

"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!"  To shake off the dust is a symbolic gesture of judgment.  The world of faith begins in hearts and minds, it is there the Kingdom takes root.  This testimony is an affirmation of the recognition of true response, or not.

 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.  A note in my study bible says, "Preaching is an earnest proclamation, and this present proclamation of the need for repentance is momentous.  This is the first time the Twelve perform miracles.  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."

Today is a good day to speak of Jesus' Incarnation (as does the last note from my study bible) because for most of the world's churches, today is the day on which the Annunciation of Christ's birth is celebrated (those who celebrate Christmas at a later date will celebrate Annunciation on April 7th).  How does divine power, by way of divine energy, become one with human nature, with creation?  We really have no idea of the answer to this question, save to say by the power of God it is so.  My study bible points out the power in the elements of oil and water which "become instruments of healing and renewal for the human race."  These things are elements or effects of the Incarnation:  our God taking on a human body and human nature teach us that creation is made for glory, and in His Presence as Incarnate Son, creation is renewed, restored.  This is what we wish to keep in mind for today.  The Apostles go out two by two, preaching an earnest proclamation:  so, once again, we say, how fitting it is that today is the day we commemorate the great heralded message of the Annunciation, that God would be made human, will be born into the world as a child.  Again, we enter the realm of mystery, the ultimate paradox.  As faithful, we sit with that mystery, we can but accept it, and allow it to come to us as it will in our lives.  My study bible points out the efficacy of oil and water as instruments of healing, somehow manifesting God's power.  Human beings, in today's reading, are also imbued or endowed with this power.  In yesterday's reading, the faith of the woman with the bloodflow caused this power to be released to her from Jesus, healing her.  And we see what happens where faith is not present to make this connection:  in the envy and jealousy of the neighbors, who can't quite get their minds to the place where they can accept Jesus as He reveals Himself through His ministry, faith is empty and non-existent, and therefore the power He wishes to use for everyone's benefit simply cannot be revealed.  And He marvels at their lack of faith.  Our nature, when separated from God, is also perplexing, irrational, and causes even the "God-man" to marvel.  (Interesting to note that the root for "to marvel" here is a word used for "miracle" or "wonder.")   Judgment is interlaced here throughout today's reading.  No works of power can be revealed in a place where there is no faith; ironically, that place is Jesus' hometown, and those who are familiar with Jesus in one way cannot accept Him as revealed in another.  The lack of reception for His apostles is greeted equally with a testimony that will apply to judgment.  This is why repentance is central to our understanding of faith.  Repentance is the act of changing our minds, coming to terms with something of God that we can accept, and we change as we must to do so.  God incarnates as man, as Jesus, to meet us where we are.  But then it is up to us to come to terms with the One who is God and man.  We have a lifetime to sit with the paradox, to receive what we will in our lives through the power of God brought into the world, brought into the flesh, giving meaning and energy and grace to the life we live, to the objects of our lives, teaching us what our bodies are made for, and manifesting the essential goodness of creation.  Let us remember how the Incarnation glorifies everything, restoring nature to its essential goodness as created by God, giving us a sense of the dignity for which we are created, the powerful energy that welcomes us whole and teaches us with what dignity we must treat our bodies as temples for the grace and power of God.  Jesus gives us the fullness of what it is to be human, to fully receive the grace that is given to us.  Let us remember that the struggle with faith, to receive God as fully as we can, is a lifelong destiny, in which each moment is an opening.

Do not be afraid, only believe

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

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

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

- Mark 5:21-43

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


 Now when Jesus had crossed over again by boat to the other side, a great multitude gathered to Him; and He was by the sea.  And behold, one of the rulers of the synagogue came, Jairus by name.  And when he saw Him, he fell at His feet and begged Him earnestly, saying, "My little daughter lies at the point of death. Come and lay Your hands on her, that she may be healed, and she will live."  So Jesus went with him, and a great multitude followed Him and thronged Him.  My study bible points out here that as Jairus, a ruler of the synagogue, has come to Jesus, we can conclude that the Gospel tells us that not all of the religious leadership were opposed to Jesus.  We also see evident the great faith of Jairus.  Let us remember that He is now back in Jewish territory, the "home" side of the Sea of Galilee.

 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.  My study bible tells us here that "Jesus never seems to be in a hurry, or ever interrupted from His mission."  Here, He attends both to the needs of the woman with the blood flow and also Jairus' daughter.  As we observe, Jesus isn't detained.  My study bible says that "only God in the flesh brings such things to pass."  We notice the condition of this woman:  she has suffered many things from many physicians.  In some sense, like Jairus, she is at the end of her rope.  She also has tremendous faith in Jesus.  The root word for suffer here is "pathos" in the Greek:  the word from which we derive the English word "passion" --  and the word we give to what Jesus will experience Himself in Holy Week.

And Jesus, immediately knowing in Himself that power had gone out of Him, turned around in the crowd and said, "Who touched My clothes?"  But His disciples said to Him, "You see the multitude thronging You, and You say, 'Who touched Me?'"  And He looked around to see her who had done this thing.  But the woman, fearing and trembling, knowing what had happened to her, came and fell down before Him and told Him the whole truth.  And He said to her, "Daughter, your faith has made you well.  Go in peace, and be healed of your affliction."  My study bible says that "healing takes energy.  Jesus is aware that divine energy had gone out of Him when He was touched.  The 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."  When we read in English that Jesus tells the woman her faith has made her well, in the Greek it literally reads that her faith has delivered or saved her.

While He was still speaking, some came from the ruler of the synagogue's house who said, "Your daughter is dead.  Why trouble the Teacher any further?"  As soon as Jesus heard the word that was spoken, He said to the ruler of the synagogue, "Do not be afraid, only believe."  And He permitted no one to follow Him except Peter, James, and John the brother of James.  My study bible says, "No situation is hopeless when Christ is present.  As the woman needed faith to be healed, so these parents need to persist in faith, even now that their daughter's condition seems past hope."   Peter, James and John form Jesus' inner circle of disciples, "on whose faith and understanding Jesus could rely," my study bible tells us.  These are the same three who will be present at His Transfiguration.  As with the incident of the storm on the sea (see Friday's reading), Jesus contrasts faith and fear.

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."  Jesus speaks Aramaic here, the spoken language of the Jews in His time.  My study bible says, "Jesus commands demons and they obey, the stormy seas and they obey, and here, the dead and she 'obeys.'"  What we note also is the ridicule of the mourners.  Their ridicule interferes with the faith of those concerned here; those who are struggling to "not be afraid," but to have faith.  They must be put outside.

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.  My study bible tells us, "The daughter of Jairus returns to life to the great amazement of those present.  But like all of us, she will die again to await the resurrection of the dead at Christ's return."  We note also His command of silence about the healing; He's back in Jewish territory, and messianic expectations get in the way of His ministry and its message.

Once again we note the contrast between fear and faith.  It's not that we are supposed to be perfectly fearless, but Jesus seems to indicate here that we are at least to work on this!  He complained in Friday's reading to His disciples, "Why are you so fearful?  How is it that you have no faith?"  And He tells the parents in today's reading, "Do not be afraid, only believe."  In the two passages, Jesus uses a word with His disciples on the sea in the storm that means to be timid or cowardly; the word He uses with the parents in today's reading relates more to our word "fear."  But in both cases, the Greek for "faith" and "believe" is the same.  It is a word that is more akin to trust than anything else, and it indicates relationship.  It is Christ in whom they must trust.  We may believe that the sun will rise tomorrow, but to have faith, or more closely, to trust indicates relationship, an active relationship with a kind of effort or leap of the heart, and to trust is something that also involves a depth of ourselves.  It links us -- something of our depth of substance -- with the object of trust.  And this is what we have to think about when we talk about faith.  We may place our faith in Christ regarding one matter or another, but the outcome isn't necessarily something in our power.  This is also an element of trust.  Jesus' power will work in a way that is of itself, not of us.  So, trusting in Christ is also trusting God's power, trusting our lives, in a certain sense, although we don't necessarily know nor even understand the path He puts us on, His way.  When we pray, I think it's important to remember this element of trust, because we are confiding in Someone, we are giving our hearts, and like children, we trust the One who leads us and into whose hands we place ourselves.  By placing our trust in Him, we do particular things, we don't just assent to a set of beliefs.  It's not a mere intellectual exercise or an assertion of facts.  We are actively choosing to place ourselves in Someone's care.  We are trusting with our hearts, and that trust also implies a trust that must last through the difficult times, our times of fear or timidity or cowardice, our times of doubt.  Like children, we may feel all kinds of things, but we make an effort to place our trust in something, and in return, God's power or energy (as my study bible has put it today) helps us in that faith and helps us to strength in that faith.  Mark's Gospel has given us the contrast of fear, of timidity, of cowardice, the fearing and trembling of the woman in today's reading, the ridicule of the mourners.  And this is where we begin to today, in this third week of Lent, with the struggle between the doubts we have and all the forms they take, and the trust we place in Christ to take us through the world, to teach us to live in that trust, and to be the disciples we can be.  His call is the call to place our trust in Him, to follow as He leads.  How do you make an effort to affirm that trust to Him?  How does your heart turn to Him? 

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

- Mark 5:1-20

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

  Then they came to the other side of the sea, to the country of the Gadarenes.  In Mark's Gospel, Jesus preaches first among the Jewish populations, and then, in crossing the Sea of Galilee, on the other side where there are Gentile populations.  Here we are in a country of Gentiles.  Here, in today's reading, pigs are raised -- animals considered unclean by the Jews.

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 the 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.  These tombs are caves cut out of soft rock, and what we notice is that this man is wild, removed from the society.  We remember, from yesterday's reading, Jesus' command to "Be still!" that stopped the storm on the sea.  The word used for be still means to "muzzle."  It is the same word He used to command an unclean spirit to "be quiet!"  Here, we meet in this man a personification of what is wild and uncontrollable, considered dangerous and disturbing to the community, that other people have attempted to control by binding with chains and shackles.  He can't be tamed.  His wildness takes the form of self-destructive behavior, night and day, he is 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!"   My study bible points out that while the deranged man worshiped Jesus, the demons see Him and fear torment.  It says, "Not only are the demons unable to resit Jesus' command, they are unable to escape confrontation with Him.  Though they have power over the man, they have no power over Jesus.  Jesus' words accomplish in an instant what shackles and chains cannot."  Again, the effectiveness of Jesus' commands heal and still that which is wild and threatening to human beings.  In this case, the demons who torment the man, making him a threat to himself and to others.

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.   The "multitude" of the demons is expressed by the name Legion, a basic unit of the Roman army which consisted of up to 5,400 soldiers.  As the Romans occupied Israel at the time of Christ, so this foreign "Legion" occupies and oppressively "rules" this man.  But his danger is precisely in how "unruly" his behavior is under the influence of the demons.  My study bible suggests that the phrase out of the country might reflect both the wretched man's fear of being compelled to leave his homeland and the demons' fear of being cast out of the man.

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.   My study bible says that the destruction of the unclean swine was appropriate according to Jewish law.  Again, we have to notice the "wildness" of the demons, the effect of evil as portrayed in this first written Gospel of Mark.  They are destructive and threatening; an act of tremendous violence is pictured in this herd of thousands of swine rushing down into the sea over the cliff, and drowning themselves.

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 the region.  My study bible says that these people (those who fed the swine) "fear Jesus' power, which they do not understand, and possible further disturbance from Him.  Their primary concern is with animals and property rights; Jesus is more concerned about the life of a demon-possessed man."  The way the text is written, we note their response to seeing the formerly demon-possessed man, who is now sitting (as opposed to his wild behavior earlier), clothed and in his right mind:  they are afraid.  They respond to Jesus' healing power -- a very powerful, superior force, indeed --  with fear.

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.  My study bible says, "Jesus allows an exception to the messianic secret:  this man may tell others.  Perhaps in Gentile territory misunderstanding of Jesus' mission was not so much a problem, because the Gentiles had no preconceptions about the Messiah."  The Decapolis was a Greek-speaking region of ten cities,with mixed populations.  This is the beginning of the Gospel reaching out to the whole world, in the language that would become the language of the New Testament, the universal language of the time.

Yesterday, we discussed the word "muzzle" as used by Mark in this Gospel, in Jesus' commands to "be quiet" to an unclean spirit, and to "be still" to the storm that threatened the disciples on the sea, as they were crossing over to arrive at this place of the Gadarenes.  Here, the "wildness" that is uncontrollable and dangerous is in a person, in this man who is "occupied" by a legion of demons.  We observe his behavior, both before and after Jesus' command that the demons come out of him.  And we observe also the terrifying behavior of the swine, into whom this legion has descended, destroying them.  Perhaps racing down the cliff into the sea is somewhat representative or suggestive of an abyss, the place of those who are truly lost, a place of perdition.  In this sense, the demons themselves have been put into a place where they will be contained, until the time of judgment.  A "muzzle" suggests the same thing.  Jesus does not kill these demons, does not put them to death.  Instead, He liberates human beings from their oppressive influence, giving strength to humans and to healing.  Everything waits for judgment.  Jesus' power brought into this world is to help us to have strength, to "contain" the things that threaten us, but not to destroy.  He commands the winds and the storm to "be still."  Earlier at the synagogue, He commands the unclean spirit to "be quiet, and come out of him!"  The things that threaten are not destroyed, but are contained:   everything else is left up till the time of Judgment.  And this is another way in which Jesus' power works:  not only does it heal and rehabilitate the demon-possessed man in today's reading, so that He becomes an evangelist to the outer world, but it is also gentle in that it is not like an invading army which destroys.  It contains and controls, it tames, it puts things in good order, it brings reason (another meaning of Logos) and the rational, and it takes away the threat of what is wild and irrational.  Those who cannot embrace this power, in today's story, the people who raise the swine, are simply fearful of what can do this job of containment, of "muzzling."  They cannot accept that which is outside of this "box" of the broken world, that which heals and makes right the wild man, who has become "natural" to those used to this situation.  Jesus breaks us out of the box of fallenness, of brokenness, He heals in order to restore the world to its true order, its essential nature of goodness.  And that's what we see in this former demoniac, the abode of a "legion" of demons, who now serves the Gospel message to the outer world of the Gentiles.  Let us take this picture and hold it in our minds, and think of how it applies to the brokenness in our own lives.  Let us consider how we invite His power in, how it may change us in ways that startle and cause a kind of fear in others who are used to the world in one particular way.  Let us ask ourselves what it is to be healed in ways that reflect what we read here, and what threatening violence may seem normal to us.  Jesus' power is one of peace; His is not the army that destroys, but rather contains and gives order.  Let us consider the difference.