He who hears you hears Me, he who rejects you rejects Me, and he who rejects Me rejects Him who sent Me

 

 After these things the Lord appointed seventy others also, and sent them two by two before His face into every city and place where He Himself was about to go.  Then He said to them, "The harvest truly is great, but the laborers are few; therefore pray the Lord of the harvest to send out laborers into His harvest.  Go your way; behold, I send you out as lambs among wolves.  Carry neither money bag, knapsack, nor sandals; and greet no one along the road.  But whatever house you enter, first say, 'Peace to this house.'  And if a son of peace is there, your peace will rest on it; if not, it will return to you.  And remain in the same house, eating and drinking such things as they give, for the laborer is worthy of his wages.  Do not go from house to house.  Whatever city you enter, and they receive you, eat such things as are set before you.  And heal the sick there, and say to them, 'The kingdom of God has come near to you.'  But whatever city you enter, and they do not receive you, go out into its streets and say, 'The very dust of your city which clings to us we wipe off against you.  Nevertheless know this, that the kingdom of God has come near you.'  But I say to you that it will be more tolerable in that Day for Sodom than for that city.

"Woe to you, Chorazin!  Woe to you, Bethsaida!  For if the mighty works which were done in you had been done in Tyre and Sidon, they would have repented long ago, sitting in sackcloth and ashes.  But it will be more tolerable for Tyre and Sidon at the judgment than for you.  And you, Capernaum, who are exalted to heaven, will be brought down to Hades.  He who hears you hears Me, he who rejects you rejects Me, and he who rejects Me rejects Him who sent Me."  Then the seventy returned with joy, saying, "Lord, even the demons are subject to us in Your name."

 

- Luke 10:1–17 

 

Yesterday we read that it came to pass, when the time had come for Him to be received up, that Jesus steadfastly set His face to go to Jerusalem, and sent messengers before His face.  And as they went, they entered a village of the Samaritans, to prepare for Him.  But they did not receive Him, because His face was set for the journey to Jerusalem.  And when His disciples James and John saw this, they said, "Lord, do You want us to command fire to come down from heaven and consume them, just as Elijah did?"  But He turned and rebuked them, and said, "You do not know what manner of spirit you are of.  For the Son of Man did not come to destroy men's lives but to save them."  And they went to another village.  Now it happened as they journeyed on the road, that someone said to Him, "Lord, I will follow You wherever You go."  And Jesus said to him, "Foxes have holes and birds of the air have nests, but the Son of Man has nowhere to lay His head."  Then He said to another, "Follow Me."  But he said, "Lord, let me first go and bury my father."  Jesus said to him, "Let the dead bury their own dead, but you go and preach the kingdom of God."  And another also said, "Lord, I will follow You, but let me first go and bid them farewell who are at my house."  But Jesus said to him, "No one, having put his hand to the plow, and looking back, is fit for the kingdom of God."

 

 After these things the Lord appointed seventy others also, and sent them two by two before His face into every city and place where He Himself was about to go.  Then He said to them, "The harvest truly is great, but the laborers are few; therefore pray the Lord of the harvest to send out laborers into His harvest."  Here Jesus appoints seventy more apostles to carry out and preach the word of God.  The records of the Church indicate that these served with dedication and zeal, and many of them are mentioned in the Book of Acts and also in the letters of St. Paul.  Many became bishops of various cities throughout the countries in which they traveled and made converts, as the Roman Empire of the time made possible such travel.  My study Bible notes here that Jesus instructs us to pray not only for the harvest of converts to Christ, but also for the laborers who will reach them.  

 

"Go your way; behold, I send you out as lambs among wolves."   My study Bible comments that lambs speak of the sacrificial life of the apostles and of all followers of Christ.  The wolves, it says, are those who seek to frighten and devour those who follow the Lord (John 15:18).  This statement by Christ amplifies the teachings in yesterday's reading (see above) regarding discipleship.  

 

"Carry neither money bag, knapsack, nor sandals; and greet no one along the road.  But whatever house you enter, first say, 'Peace to this house.'  And if a son of peace is there, your peace will rest on it; if not, it will return to you.  And remain in the same house, eating and drinking such things as they give, for the laborer is worthy of his wages.  Do not go from house to house.  Whatever city you enter, and they receive you, eat such things as are set before you."  My study Bible asks us to notice that twice here Christ commands the apostles to eat whatever is offered to them.  It notes that this has a twofold significance.  First, the apostles must be content with whatever is offered, even if the food is little and simple.  Second, the gracious reception of others' hospitality takes precedence over personal fasting or dietary disciplines.  St. Cassian the Desert Father writes that when he visited a monastery, the fast was always relaxed to honor him as a guest.  My study Bible says that when he asked why, the elder replied, "Fasting is always with me, but you I cannot always have with me.  Fasting is useful and necessary, but it depends on our choice, while the law of God demands charity.  Thus receiving Christ in you, I serve you with all diligence, and when I have taken leave of you, I resume the rule of fasting again."  In this way the ascetics would obey Christ's command here and His command that we not "appear to men to be fasting" (Matthew 6:18; see also Romans 14:2-6; 1 Corinthians 10:27; Hebrews 13:2). 

"Whatever city you enter, and they receive you, eat such things as are set before you.  And heal the sick there, and say to them, 'The kingdom of God has come near to you.'  But whatever city you enter, and they do not receive you, go out into its streets and say, 'The very dust of your city which clings to us we wipe off against you.  Nevertheless know this, that the kingdom of God has come near you.'  But I say to you that it will be more tolerable in that Day for Sodom than for that city."  My study Bible comments that the gospel message is not simply that there is a Kingdom in the future, but that this kingdom of God has come near.

 

 "Woe to you, Chorazin!  Woe to you, Bethsaida!  For if the mighty works which were done in you had been done in Tyre and Sidon, they would have repented long ago, sitting in sackcloth and ashes.  But it will be more tolerable for Tyre and Sidon at the judgment than for you.  And you, Capernaum, who are exalted to heaven, will be brought down to Hades.  He who hears you hears Me, he who rejects you rejects Me, and he who rejects Me rejects Him who sent Me."  Then the seventy returned with joy, saying, "Lord, even the demons are subject to us in Your name."  My study Bible comments here that judgment is severe for those who reject Christ after experiencing His grace.  In contrast, those who have never known Christ due to genuine ignorance are without sin in that regard (John 15:22-24), and are instead judged by their God-given conscience (Romans 2:12-16).

 

 Many people suggest that -- for at least those of us in the West or in nominally Christian countries where the message of Christ has been heard for centuries -- we live in what some are calling a "post-Christian" world.  That is, a world in which the message of Christ has been preached and heard and part of the fabric of society for a very long time, and is now -- at least for some of the population -- fading.  That is, we live in countries where statistics indicate that those who formally hold Christian faith are receding in numbers.  Oddly, the same statistics have those who declare themselves to be "spiritual" rising nonetheless.  So, what are we to make of such stories and social reports in the light of Christ's words in today's reading?  Let us consider what it means to be exposed to Christ's gospel message of mercy and compassion, of salvation, and of the presence of the Kingdom -- and to reject that living witness.  It is very important to consider spiritual life on these terms, for we're not simply talking about an intellectual acceptance of a message.  Neither are we talking about obedience to something people can't fathom nor understand, in a blind sort of a way.  There are many who say that they were raised in homes where the Christian message was taken to one tangential extreme or another, and so have rejected Christianity, or at least embraced an ambiguous agnosticism, as a result of such experiences.  Many people possibly do not understand the fullness of the message and have perhaps been subject to distorted images of Christ and Christ's teachings.  But we know that in the world of today the gospel is available to all through popular media and in many translations, and churches of all sort also have media outlets that reach out to the world.  But there is one thing, or so it seems, of which many people are unaware or never seem to consider, and that is the presence of the Kingdom, and the power of Christ's spiritual truth.  As we can read in today's gospel passage, the Seventy return to Christ declaring, "Lord, even the demons are subject to us in Your name."  This is evidence of a spiritual presence, of something beyond intellectual assertion or a simple doctrine of doing good in the world, or a philosophy that sounds appealing and good.  This is powerful evidence of something that goes beyond words, or perhaps we should say, something for which the words and teachings of Christ are an icon.  That is, an opening to much, much more than words on paper, a sign of much more.  It is when that sign and that presence are rejected that we should not be too sure about the effects of such rejection.  Just as, for many people, good fortune or some sort of material blessing is automatically accounted as the result of one's own "luck" or personal merit, rather than something that suggests gratitude to God, so it is also with bad luck or bad fortune.  People fail to realize that stumbling blocks that come our way can also be lessons, teaching tools, salvation tugging at our sleeves to pay attention and to clean up our act, to become aware that there is more to life than luck or merit or ambition.  There is also holiness, and there is also the presence of the Kingdom which Christ has brought to us.  This is why the people of Chorazin and Bethsaida and Capernaum are those given warnings of "woes" in Christ's words in today's reading.  They have been the places that have benefited from the mighty works of Christ, witnessing the power of the presence of the Kingdom, and yet have rejected His ministry and mission.  In Mark's Gospel, Jesus teaches the disciples, "For whoever gives you a cup of water to drink in My name, because you belong to Christ, assuredly, I say to you, he will by no means lose his reward" (Mark 9:41).  Have you been blessed by such a "cup of water" by one who, through faith, has seen the face of Christ in you?  In today's reading, Jesus tells the Seventy, "He who hears you hears Me, he who rejects you rejects Me, and he who rejects Me rejects Him who sent Me."  How has a person of faith passed on to you this living reality of the Kingdom through a kindness or even a correction?  We may be in what some call a post-Christian world, but we also need to stop and look around us at the things we take for granted which have come to us as a result of the presence of this Kingdom and Christ's teachings.  Justice systems have evolved which take care to protect the innocent through the conviction that comes from knowing that the greatest Innocent was also condemned to die the most ignominious criminal death.  As such, Jesus is the great Witness to the injustice of this world.  Activists against the institution of slavery were emboldened and inspired through Christ's gospel.  The first hospitals were created by Christian faithful.  Our whole understanding of charity, and the need to protect the "least of these" can be traced to inspiration through the spread of this gospel to the world.  The concept of holiness and compassion cannot be swept away by those who would admire sheer material power and manipulation, because there are consequences to the world should we lose these precious things.  Perhaps along with the loss of such values comes a more hostile society, one in which we forget that even our opponents are human beings, one which neglects day-to-day compassion in favor of slogans that have not produced a kinder or better society by any social measure we can construct.  When even justice is reduced to a concept that benefits a select group even as it hurts others, then we have lost truth in favor of lies and manipulation.  When our sense of justice is corrupted to the point that personal conscience is rejected in favor of goig along with the crowd, then we ourselves have lost the value of our soul.   When we lose the humility He teaches, then we are in danger indeed of our own arrogance and where it leads us.  One might suggest here that we can witness this kind of "post-Christian" society in varied examples from the past century, and that we should take them to heart as examples.  Let us consider what we lose when we disparage His words and lose the presence of this Kingdom among us.  Let us hear His words and carry His kingdom into the world, within us and among us, the gospel message alive through living our faith.

 

 

 

 

But wisdom is justified by her children

 

 "But to what shall I liken this generation?  It is like children sitting in the marketplaces and calling to their companions, and saying:

'We played the flute for you,

And you did not dance;

We mourned to you,

And you did not lament.'

"For John came neither eating nor drinking, and they say, 'He has a demon.'  The Son of Man came eating and drinking, and they say, 'Look, a glutton and a winebibber, a friend of tax collectors and sinners!'  But wisdom is justified by her children."

Then He began to rebuke the cities in which most of His mighty works had been done, because they did not repent:  "Woe to you, Chorazin!  Woe to you, Bethsaida!  For if the mighty works which were done in you had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes.  But I say to you, it will be more tolerable for Tyre and Sidon in the day of judgment than for you.  And you, Capernaum, who are exalted to heaven, will be brought down to Hades; for if the mighty works which were done in you had been done in Sodom, it would have remained until this day.  But I say to you that it shall be more tolerable for the land of Sodom in the day of judgment than for you."

 

- Matthew 11:16-24 

 

On Saturday, we read that as the disciples of John the Baptist departed (they had come to ask if Jesus were the Coming One as John was now imprisoned), Jesus began to say to the multitudes concerning John:  "What did you go out into the wilderness to see?  A reed shaken by the wind?  But what did you go out to see?  A man clothed in soft garments?  Indeed, those who wear soft clothing are in kings' houses.  But what did you go out to see?  A prophet?  Yes, I say to you, and more than a prophet.  For this is he of whom it is written:  'Behold, I send My messenger before Your face, who will prepare Your way before You.' "Assuredly, I say to you, among those born of women there has not risen one greater than John the Baptist; but he who is least in the kingdom of heaven is greater than he.  And from the days of John the Baptist until now the kingdom of heaven suffers violence, and the violent take it by force.  For all the prophets and the law prophesied until John.  And if you are willing to receive it, he is Elijah who is to come.  He who has ears to hear, let him hear!

 

 "But to what shall I liken this generation?  It is like children sitting in the marketplaces and calling to their companions, and saying:  'We played the flute for you, and you did not dance; we mourned to you, and you did not lament.'  For John came neither eating nor drinking, and they say, 'He has a demon.'  The Son of Man came eating and drinking, and they say, 'Look, a glutton and a winebibber, a friend of tax collectors and sinners!'  But wisdom is justified by her children."  Jesus is referencing a game played by Jewish children at the time.  They would divide into two groups.  One group would pretend either to play musical instruments (for dancing) or to sing (for lamenting).  The other group would respond in a way opposite to what was expected.  Jesus draws a parallel, my study Bible explains, to the Jewish leaders who responded wickedly both to John the Baptist -- as being too ascetic ("He has a demon"), and to Christ -- as being too liberal in mercy and joy ("a glutton and a winebibber, a friend of tax collectors and sinners").  

Then He began to rebuke the cities in which most of His mighty works had been done, because they did not repent:  "Woe to you, Chorazin!  Woe to you, Bethsaida!  For if the mighty works which were done in you had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes.  But I say to you, it will be more tolerable for Tyre and Sidon in the day of judgment than for you.  And you, Capernaum, who are exalted to heaven, will be brought down to Hades; for if the mighty works which were done in you had been done in Sodom, it would have remained until this day.  But I say to you that it shall be more tolerable for the land of Sodom in the day of judgment than for you."  My study Bible comments that it is a far greater sin to have seen Christ's works and rejected Him than never to have known Him at all.

Jesus points out the criticism -- in opposite directions -- of the religious leaders regarding John the Baptist and Himself.  One (John) is too ascetic in his fasting and discipline, and the other (Jesus) is too liberal in joy and mercy.  "But," He says, "wisdom is justified by her children."  This means that regardless of their criticisms of the different ministries of John and of Jesus, the fruits of those ministries justify the wisdom that was working through them, and establish the good they do.  Those fruits, my study Bible says, are those who would come to faith through them, the "children" to whom Jesus refers.  Actually, in Matthew's Gospel, the Greek original means "works," not children.  In Luke's Gospel, however, it literally uses a Greek word that means "children" (Luke 7:35).  But, at any rate, the metaphor remains.  It's similar to Jesus' statement that a tree is known by its fruit (Luke 6:43-45).   It's very important that we understand the role of the saints in the entire history of the Church.  And let us keep in mind that this includes people who lived before Christ, such as Moses and Elijah who appeared with Christ to Peter, and John and James Zebedee at the Transfiguration (Matthew 17:1-8).   The great cloud of witnesses (Hebrews 12:1-3), the whole communion of saints, is made of strong-minded individuals, each with dynamic characters, and all of whom manifest a unique image in fulfillment of their call to serve God.  That is, the work of God, through them, manifests through each what appears to be an entirely powerful unique image of a human being.  And yet, like St. John the Baptist and Jesus Christ, the children of the wisdom at work in them and in their lives is justification of such work, whatever it might be.  We can begin with the one considered from the earliest times of the Church to be the greatest of the saints, the Virgin Mary.  Although she does not appear a lot in Scripture, we know from early documents the veneration in which she was already held from the beginning of the early Church.  Her character may not be one that is "front and center" in the same way that John the Baptist cut a powerful universal holy figure for his time, but nevertheless, she is the one who told the servants at the wedding at Cana, "Whatever He says to you, do it" (John 2:5).  Without argument, without further discussion, she simply told the servants to be ready, and it comes to us from her deliberate but understated request that the first sign of John's Gospel was that of Christ turning the water to wine (John 2:1-11).  It really doesn't matter that she is not outspoken in the sense of obvious attention from all and sundry, it doesn't matter that she does not frequently put in an appearance in the Scriptures.  It does not matter that she was female, nor does it matter that she was not a named apostle.  But her unshakeable confidence in God and in God's work, through all things ("Behold the maidservant of the Lord! Let it be to me according to your word" - Luke 1:26-38), makes her revered as a saint first and foremost in the Church.  And, we should keep in mind, this is in addition to the experience of countless faithful through the centuries who have found comfort, love, mercy, and so much more in praying with her.  As Jesus says, "Wisdom is justified by her children."  It matters not which saints we look at, from which century, or even which denomination of the Church to which we belong, Jesus' statement holds true.  The saints are as variable as the uncontainable mystery and creativity of God can make human beings, with more such unique beings to come through long into the future, but each one is justified by wisdom's children.  Let us keep this in mind when we try to quantify or circumscribe or second guess the work of God, lest we court a judgment upon ourselves.

 

But to what shall I liken this generation?

Last Judgment, late 15th cent, Tretyakov Gallery, Moscow

 "But to what shall I liken this generation?  It is like children sitting in the marketplaces and calling to their companions, and saying:

 'We played the flute for you,
And you did not dance;
We mourned to you,
And you did not lament.'

"For John came neither eating nor drinking, and they say, 'He has a demon.'  The Son of Man came eating and drinking, and they say, 'Look, a glutton and a winebibber, a friend of tax collectors and sinners!'  But wisdom is justified by all her children."

Then He began to rebuke the cities in which most of His mighty works had been done, because they did not repent:  "Woe to you, Chorazin!  Woe to you, Bethsaida!  For if the mighty works which were done in you had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes.  But I say to you, it will be more tolerable for Tyre and Sidon in the day of judgment than for you.  And you, Capernaum, who are exalted to heaven, will be brought down to Hades; for if the mighty works which were done in you had been done in Sodom, it would have remained until this day.  But I say to you that it shall be more tolerable for the land of Sodom in the day of judgment than for you."

- Matthew 11:16-24

On Saturday we read that, as the John's disciples departed after their question for Jesus, Jesus began to say to the multitudes concerning John:  "What did you go out into the wilderness to see?  A reed shaken by the wind?  But what did you go out to see?  A man clothed in soft garments?  Indeed, those who wear soft clothing are in kings' houses.  But what did you go out to see?  A prophet?  Yes, I say to you, and more than a prophet.  For this is he of whom it is written:  'Behold, I send My messenger before Your face, who will prepare Your way before You.'  Assuredly, I say to you, among those born of women there has not risen one greater than John the Baptist; but he who is least in the kingdom of heaven is greater than he.  And from the days of  John the Baptist until now the kingdom of heaven suffers violence, and the violent take it by force.  For all the prophets and the law prophesied until John.  And if you are willing to receive it, he is Elijah who is to come.  He who has ears to hear, let him hear!"

 "But to what shall I liken this generation?  It is like children sitting in the marketplaces and calling to their companions, and saying:   'We played the flute for you, and you did not dance; we mourned to you, and you did not lament.'  For John came neither eating nor drinking, and they say, 'He has a demon.'  The Son of Man came eating and drinking, and they say, 'Look, a glutton and a winebibber, a friend of tax collectors and sinners!'  But wisdom is justified by all her children."  Jesus' scenario of the children pictures a game that was played among Jewish children at the time.  They would divide into two groups.  One group would either pretend to play musical instruments (as for those who dance) or singing mourning songs (as for those who lament or wail).  The other group would respond in the opposite or antithetical way than expected.  My study bible says that Jesus draws a parallel to the Jewish leaders, who responded with criticism of John's ministry that he was too ascetic, and to Christ's that He was too liberal in mercy and joy.

Then He began to rebuke the cities in which most of His mighty works had been done, because they did not repent:  "Woe to you, Chorazin!  Woe to you, Bethsaida!  For if the mighty works which were done in you had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes.  But I say to you, it will be more tolerable for Tyre and Sidon in the day of judgment than for you.  And you, Capernaum, who are exalted to heaven, will be brought down to Hades; for if the mighty works which were done in you had been done in Sodom, it would have remained until this day.  But I say to you that it shall be more tolerable for the land of Sodom in the day of judgment than for you."  My study bible comments that it is a far greater sin to have seen Christ's works and rejected Him than never to have known Him at all.  Jesus chastises the towns which have been witness to His works, or miracles, and failed to have faith.

This is a turning point in Christ's ministry, which we can discern from the events described in today's and other recent readings.  First of all, He has just sent out the Twelve on their first mission, extending the power of His ministry through them and the work that they will do, giving them power to preach and to heal.  Second, John is in prison, and John's disciples have just come from him to Jesus, asking if He is the Coming One, or if they should look for another (see this reading).   Jesus responded to John's disciples by saying that they should tell John about the works He has done, which are signs prophesied to accompany the Messiah -- indicating that He is, indeed, the One whom they have awaited.  Each of those things are both unifying and expanding of Jesus' ministry.  But Jesus then turns to address the apparently fickle crowds under influence of the leadership in Jerusalem.  What He describes is unfair and unjust criticism, deliberately drummed up to savage both the ministries of John and Jesus.  On the one hand it is easy to criticize John for his asceticism, his depth of commitment to radical poverty like the prophets before him, for whom only service to God mattered above all else in life.  But Jesus who sits and feasts even with known sinners (as in this reading) is in for the opposite treatment:  He is far too liberal, as my study bible puts it, in joy and mercy.  Moreover, Jesus lists all the towns in Galilee where He has performed miraculous works of healing, and where He has been rejected in response.  He compares them unfavorably to the Gentile areas of Tyre and Sidon, and even to Sodom, and suggests that in the judgment each will be judged more harshly than these.  The pivot point is Christ Himself, and the power of God at work in Him and with Him, even the kingdom of heaven which accompanies Him and which He seeks to spread in the world through His ministry.  Each of the "mighty works" that He's done is evidence of this presence of God, and yet faith has not followed.  Throughout the Gospels, Jesus will be challenged by the authorities to "prove" that He is the Christ, by producing miracles on demand.  While Jesus' many miracles are attributed to the faith of the one who is healed, or possibly the friends or relatives of the healed person, this does not necessarily result in the faith of those who witness such healings.  And in this we see the wisdom of Jesus, who knows psychologically the true state of human hearts better than anyone else.  He could come into the world and perform every miracle conceivable.  He could do things simply to "prove" He is who He says He is.  But none of that would bring real faith.  Like the demanding religious leaders, it would only encourage what was already the disposition of the heart, whether that was selfishness or a true righteousness.   What He asks of us is a true response to the presence of this Kingdom, whatever form that takes.  Do we respond with love and trust, with reverence?  Is God's love about our entitlement, our demands?  Is it meant to feed selfishness, or to encourage our growth and healing?  Are we disposed to do the work of repentance/change of mind?  Do we even know that there are things we need to work on within ourselves to dwell as fully as possible within His strength and love, and to become more like Him?  His mercy is for the ones who know they have need of a Physician, a healer of body, soul, and spirit.  His joy is for those who truly need it, or rather, who know and deeply feel they need it, and come to terms with a true desire for it.  Let us continue along with Christ's ministry, and understand that everything else really depends upon faith.  That is, trust in Christ.  It all comes down to what we put first.

Wisdom is justified by her children

 "But to what shall I liken this generation?   It is like children sitting in the marketplaces and calling to their companions, and saying:

'We played the flue for you,
And you did not dance;
We mourned to you,
And you did not lament.'

"For John came neither eating nor drinking, and they say, 'He has a demon.'  The Son of Man came eating and drinking, and they say, 'Look, a glutton and a winebibber, a friend of tax collectors and sinners!'  But wisdom is justified by her children."

Then He began to rebuke the cities in which most of His mighty works had been done, because they did not repent:  "Woe to you, Chorazin!  Woe to you, Bethsaida!  For if the mighty works which were done in you had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes.  But I say to you, it will be more tolerable for Tyre and Sidon in the day of judgment than for you.  And you, Capernaum, who are exalted to heaven, will be brought down to Hades; for if the mighty works which were done in you had been done in Sodom, it would have remained until this day.  But I say to you that it shall be more tolerable for the land of Sodom in the day of judgment than for you."

- Matthew 11:16-24

Yesterday, we read that as the disciples of John the Baptist departed (they had come to ask Christ on John's behalf if He is the Coming One -- the Messiah -- as John is in prison; in Monday's reading), Jesus began to say to the multitudes concerning John:  "What did you go out into the wilderness to see?  A reed shaken by the wind?  But what did you go out to see?  A man clothed in soft garments?  Indeed, those who wear soft clothing are in kings' houses.  But what did you go out to see?  A prophet?  Yes, I say to you, and more than a prophet.  For this is he of whom it is written:  'Behold, I send My messenger before Your face, who will prepare Your way before You.'  Assuredly, I say to you, among those born of women there has not risen one greater than John the Baptist; but he who is least in the kingdom of heaven is greater than he.  And from the days of John the Baptist until now the kingdom of heaven suffers violence, and the violent take it by force.  For all the prophets and the law prophesied until John.  And if you are willing to receive it, he is Elijah who is to come.  He who has ears to hear, let him hear!"

 "But to what shall I liken this generation?   It is like children sitting in the marketplaces and calling to their companions, and saying:  'We played the flue for you, and you did not dance; We mourned to you, and you did not lament.'  For John came neither eating nor drinking, and they say, 'He has a demon.'  The Son of Man came eating and drinking, and they say, 'Look, a glutton and a winebibber, a friend of tax collectors and sinners!'  But wisdom is justified by her children."  Jesus' quotation references a game played among Jewish children in which they would divide into two groups.  One pretended to play musical instruments or sing, and the others would respond in a way opposite to what would have been expected, either dancing or mourning.  Jesus is drawing a parallel to the Jewish leadership and their responses to both John the Baptist and Himself.  John the Baptist they criticized as too ascetic, and Jesus is criticized for being too liberal in mercy and joy ("a glutton and a winebibber, a friend of tax collectors and sinners" -- see this reading).   That wisdom is justified by her children is an important statement regarding our assumptions about holiness:  the Spirit works as it will, and those who do God's work in the world justify wisdom by their fruits.  Holiness is ever-creative and manifests myriad forms, coming from the Source of life itself; neither is it contained by our assumptions or reasoning (Isaiah 55:8).

Then He began to rebuke the cities in which most of His mighty works had been done, because they did not repent:  "Woe to you, Chorazin!  Woe to you, Bethsaida!  For if the mighty works which were done in you had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes.  But I say to you, it will be more tolerable for Tyre and Sidon in the day of judgment than for you.  And you, Capernaum, who are exalted to heaven, will be brought down to Hades; for if the mighty works which were done in you had been done in Sodom, it would have remained until this day.  But I say to you that it shall be more tolerable for the land of Sodom in the day of judgment than for you."  My study bible says here that it is a far greater sin to have seen Christ's works and rejected Him than never to have known Him at all.  This conveys an important understanding about testimony and its effects; it is never made in a vacuum.

What does it mean to be blind to holiness, goodness, wisdom?  It is a mistake to assume that good works are simply done only for those who'll be interested in them.  A true testimony is, in effect, an act of God.  One moved by the Spirit or through whom the Holy Spirit works is not acting alone, nor in a manner that is simply characterized by personal choice and therefore not pertinent to others.  Every holy act, every gift, is given in community.  This even extends to personal prayer if it is true and pure.  When we choose to live as a part of this Kingdom, it makes an impact -- perhaps unseen -- in the community of the world.   It is a kind of energy that is at work in the world, and it is the energy of love and mercy manifest, even when its effects are in some sense shocking or disturbing.  Jesus uses the examples of Himself and John the Baptist.  John scandalized with his asceticism; he lived in the wilderness, wore clothing from the skins of camels, and lived purely for God, seeking no kind of worldly comfort but for that love alone.  Jesus eats and drinks with tax collectors and sinners, giving scandal by His love for those who need Him as physician, and His joy at being with them, as friends of the Bridegroom.  But wisdom is justified not only by the ministries of both John and Jesus, but by all her children who are to come.  It should be noted that in Greek, the word for wisdom is feminine:  sophia.  Moreover, the word here translated as children literally means "works."   Therefore we understand that the works to which Jesus refers, and the children He cites, are those "works" inspired by the Spirit in those who love God.  Through participation in the Kingdom, they are this mutual love manifest.  The condemnation of rejection therefore really comes from a rejection of God, and this is why such works are never done in a vacuum.  Rather, it calls us to account, whether or not we like it.  Holiness touches on the deepest part of ourselves.  It calls to the heart.  It a call is from our Creator.  We can choose to ignore or remain in a place of ignorance or lack of understanding, but we never leave the business of what it is to be a human person created in the image and likeness of God, nor the joy contained in the life God offers to each of us in love.

The kingdom of God has come near to you

 After these things the Lord appointed seventy others also, and sent them two by two before His face into every city and place where He Himself was about to go.  Then He said to them, "The harvest truly is great, but the laborers are few; therefore pray the Lord of the harvest to send out laborers into His harvest.  Go your way; behold, I send you out as lambs among wolves.  Carry neither money bag, knapsack, nor sandals; and greet no one along the road.  But whatever house you enter, first say, 'Peace to this house.'  And if a son of peace is there, your peace will rest on it; if not, it will return to you.  And remain in the same house, eating and drinking such things as they give, for the laborer is worthy of his wages.  Do not go from house to house.  Whatever city you enter, and they receive you, eat such things as are set before you.  And heal the sick there, and say to them, 'The kingdom of God has come near to you.'   But whatever city you enter, and they do not receive you, go out into its streets and say, 'The very dust of your city which clings to us we wipe off against you.  Nevertheless know this, that the kingdom of God has come near you.'  But I say to you that it will be more tolerable in that Day for Sodom than for that city. 

"Woe to you, Chorazin!  Woe to you, Bethsaida!  For if the mighty works which were done in you had been done in Tyre and Sidon, they would have repented long ago, sitting in sackcloth and ashes.  But it will be more tolerable for Tyre and Sidon at the judgment than for you.  And you, Capernaum, who are exalted to heaven, will be brought down to Hades.  He who hears you hears Me, he who rejects you rejects Me, and he who rejects Me rejects Him who sent Me."  Then the seventy returned with joy, saying, "Lord, even the demons are subject to us in Your name."

- Luke 10:1-17

Now it came to pass, when the time had come for Him to be received up, that He steadfastly set His face to go to Jerusalem, and sent messengers before His face.  And as they went, they entered a village of Samaritans, to prepare for Him.  But they did not receive Him, because His face was set for the journey to Jerusalem.  And when His disciples James and John saw this, they said, "Lord, do You want us to command fire to come down from heaven and consume them, just as Elijah did?"  But He turned and rebuked them, and said, "You do not know what manner of spirit you are of.  For the Son of Man did not come to destroy men's lives but to save them."  And they went to another village. Now it happened as they journeyed on the road, that someone said to Him, "Lord, I will follow You wherever You go."   And Jesus said to him, "Foxes have holes and birds of the air have nests, but the Son of Man has nowhere to lay His head."  Then He said to another, "Follow Me."  But he said, "Lord, let me first go and bury my father."  Jesus said to him, "Let the dead bury their own dead, but you go and preach the kingdom of God."  And another also said, "Lord, I will follow You, but let me first go and bid them farewell who are at my house."  But Jesus said to him, "No one, having put his hand to the plow, and looking back, is fit for the kingdom of God."

After these things the Lord appointed seventy others also, and sent them two by two before His face into every city and place where He Himself was about to go.  Jesus appoints seventy men to go out as missionaries; that is, apostles.  We note that, like the Twelve, they are sent out two by two.  They are sent out before Him, and as such they will go out to every place where He will go on His way to Jerusalem, preparing the people with good news of the Kingdom.  Although not as well known as the Twelve, these Seventy were true disciples, true apostles, says my study bible, whose labors carried the message of their Lord throughout the Roman Empire and beyond out into the world.  Among them were many who are prominent in the tradition of the Church, and their histories in each place they went became notable.  One of them was Barnabas.  He was a Jew of the tribe of Levi, born in Cyprus to wealthy parents.  He is said to have studied under Gamaliel with Saul of Tarsus, who became Paul the apostle.  He was originally called Joseph, but was named Barnabas (Son of Consolation) by the apostles (Acts 4:36), as he had a rare gift of comforting people's hearts.  When everyone else was terrified of Saul, he sought him out and brought Paul to the apostles.  Barnabas was the one first sent to Antioch with Paul.  But a dispute over Barnabas' cousin Mark, whom Paul didn't have faith in at the time, but Barnabas wanted to take on a missionary journey.  Later they were reconciled (Colossians 4:10).  Barnabas, according to many accounts, was the first to preach in Rome and Milan, but was martyred in Cyprus, and buried by Mark at the western gate of the city of Salamis.  Another prominent apostle among the Seventy was Titus, whom Paul called his brother (2 Corinthians 12:18) and his son (Titus 1:4).  Titus was born in Crete and educated in Greek philosophy.  But after he read the prophet Isaiah he began to doubt the value of what he had been taught.  After hearing the news of the coming of Jesus Christ, he joined others from Crete who were going to Jerusalem to see Him for themselves.  After he heard Jesus speak and saw His works, the young Titus joined the disciples who followed Jesus.  He was baptized by the apostle Paul and worked with and served this great apostle to the Gentiles.  He traveled with Paul until Paul sent him to Crete, and made him bishop.  My study bible tells us that it's said that Titus was in Rome when St. Paul as beheaded, and he buried the body of his spiritual father before returning home.  In Crete, Titus converted and baptized many people, governing the Church on that island until he passed at the age of ninety-four.  There are many less prominent people among the Seventy who nevertheless are mentioned several times by St. Paul and who became bishops in various cities.  Simeon (Matthew 13:55, Mark 6:3), for example, was the son of Cleopas (the brother of Joseph, the betrothed of the Virgin Mary) succeeded James as bishop of Jerusalem.  Barnabas' brother Aristobulus (Romans 16:10), preached in Britain and died peacefully there.  Those mentioned here are representative of the Seventy, who planted the Church throughout the world.  Many became bishops, all were apostles and foundations of the Church, as my study bible puts it.

Then He said to them, "The harvest truly is great, but the laborers are few; therefore pray the Lord of the harvest to send out laborers into His harvest."  My study bible points out that Jesus says we are to pray not only for the harvest of converts to Christ, but also for the laborers who will reach them. 

"Go your way; behold, I send you out as lambs among wolves."   To call them lambs characterizes the sacrificial life of the apostles, and of all those who follow Christ, the Lamb of God.  The wolves are those who seek to frighten and devour those who follow Christ (John 15:18), whose predatory aggression knows no peace.

"Carry neither money bag, knapsack, nor sandals; and greet no one along the road.  But whatever house you enter, first say, 'Peace to this house.'  And if a son of peace is there, your peace will rest on it; if not, it will return to you.  And remain in the same house, eating and drinking such things as they give, for the laborer is worthy of his wages.  Do not go from house to house.  Whatever city you enter, and they receive you, eat such things as are set before you."  Matthew's Gospel reports Jesus as saying, "Behold, I send you out as sheep in the midst of wolves. Therefore be wise as serpents and harmless as doves" (Matthew 10:16).  Here the Good Teacher explains exactly which behaviors constitute such a disposition.  My study bible points out that twice here Christ commands the apostles to eat whatever is offered to them.  It has a twofold significance.  First, they must be content with whatever is offered, even if it is little and simple.  Second, the gracious reception of others' hospitality takes precedence over personal fasting or ascetic dietary disciplines.  It notes St. Cassian the great Desert Father, who says that when he visited a monastery, the fast was always relaxed to honor him as a guest.  When he asked why, the elder replied, "Fasting is always with me, but you I cannot always have with me.  Fasting is useful and necessary, but it depends on our choice, while the law of God demands charity.  Thus receiving Christ in you, I serve you with all diligence, and when I have taken leave ofyou, I resume the rule of fasting again."  In this way, my study bible tells us, the ascetics would obey Christ's command here and His command that we not "appear to men to be fasting" (Matthew 6:18; see also Romans 14:2-6; 1 Corinthians 10:27; Hebrews 13:2).

"And heal the sick there, and say to them, 'The kingdom of God has come near to you.'"  Here is the gospel message.  It's not merely that there is a Kingdom in the future, but rather that this kingdom of God has come near. 

"But whatever city you enter, and they do not receive you, go out into its streets and say, 'The very dust of your city which clings to us we wipe off against you.  Nevertheless know this, that the kingdom of God has come near you.'  But I say to you that it will be more tolerable in that Day for Sodom than for that city."  What are they to do with those who reject them and reject their message that the kingdom of God has come near?  They are to wipe off the dust of the city from themselves as a rebuke, and to re-iterate the message.  But Judgment, we note, belongs to God, and that day refers to the day of Judgment.

"Woe to you, Chorazin!  Woe to you, Bethsaida!  For if the mighty works which were done in you had been done in Tyre and Sidon, they would have repented long ago, sitting in sackcloth and ashes.  But it will be more tolerable for Tyre and Sidon at the judgment than for you.  And you, Capernaum, who are exalted to heaven, will be brought down to Hades."  My study bible points out that judgment is severe for those who reject Christ after experiencing His grace.  By contrast, those who have never known Christ due to genuine ignorance are without sin in that regard (John 15:22-24).  Instead, these are judged by their God-given conscience (Romans 2:12-16).  We recall also Christ's response to the question posed by James and John in yesterday's reading, about bringing fire down on the Samaritan town which would not receive Christ.  Jesus told them, "The Son of Man did not come to destroy men's lives but to save them."

"He who hears you hears Me, he who rejects you rejects Me, and he who rejects Me rejects Him who sent Me."  Then the seventy returned with joy, saying, "Lord, even the demons are subject to us in Your name."  As even a little child received in the name of Christ bears His image (9:46-48), so those who carry the message of Christ into the world also bear His image and name within themselves. 

What we understand of power we can derive from these Scriptures, and Jesus' teachings to His apostles as He sends out the Seventy.  They are to be humble and courteous, never "trading up" for better housing or accommodations, accepting all that is put before them as gracious gifts of their hosts -- whoever will receive them.  But when they encounter places which reject them and will not receive, they are to wipe the dust from themselves in rebuke and go to the next place.  There is a distinction implied here, between those who are sons of peace and those who are not.  Their peace is a kind of greeting, a blessing, a part of God's grace in the world which is acting in them and upon them and being brought to others.  They bring the Kingdom with them, and those who reject their good news are refusing to receive that Kingdom and Christ Himself.  All of this is simply an ongoing action awaiting the time for Judgment.  All things are in God's hands and await that day.  And although we speak and read today of these first Seventy who are sent out before Him on His journey to Jerusalem, in a very true sense this is the time in which we still live.  The message goes out, the Kingdom lives within us and we may bear Him and His name within us and among us, and there are those who will reject and even persecute those who love Christ and accept His will, His life, His mission, and His message.  We await that day, the day of Judgment, as all of this is in the hands of God and judgment is not up to us.  We may walk away from those who reject, even "wiping the dust" from ourselves, but our lives must be merely about living this gospel and being true to what He has taught us.  To learn to be wise as serpents and simple as doves is still a part of the mission.  To learn humility above all, and true graciousness, must be a part of this mission, as from all these come real justice and right-relatedness among people.   His power remains His power; it may work through us, we may bear it within ourselves, and certainly that power is at work in the message and remains through that day of the Judgment, but it is not ours as personal possession or property.  It is, rather, the grace in which we may participate, for which we pray -- and the peace He gives to the world.  Let us be a part of this Kingdom in the world, and live it as He taught us.

The harvest truly is great, but the laborers are few

 After these things the Lord appointed seventy others also, and sent them two by two before His face into every city and place where He Himself was about to go.  Then He said to them, "The harvest truly is great, but the laborers are few; therefore pray the Lord of the harvest to send out laborers into His harvest.  Go your way; behold, I send you out as lambs among wolves.  Carry neither money bag, knapsack, nor sandals, and greet no one along the road.  But whatever house you enter, first say, 'Peace to this house.'  And if a son of peace is there, your peace will rest on it; if not, it will return to you.  And remain in the same house, eating and drinking such things as they give, for the laborer is worthy of his wages.  Do not go from house to house.  Whatever city you enter, and they receive you, eat such things as are set before you.  And heal the sick there, and say to them, 'The kingdom of God has come near to you.'  But whatever city you enter, and they do not receive you, go out into its streets and say, 'The very dust of your city which clings to us we wipe off against you.  Nevertheless know this, that the kingdom of God has come near you.'  But I say to you that it will be more tolerable in that Day for Sodom than for that city.

"Woe to you, Chorazin!  Woe to you, Bethsaida!  For if the mighty works which were done in you had been done in Tyre and Sidon, they wouldhave repented long ago, sitting in sackcloth and ashes.  But it will be more tolerable for Tyre and Sidon at the judgment than for you.  And you, Capernaum, who are exalted to heaven, will be brought down to Hades."

"He who hears you hears Me, he who rejects you rejects Me, and he who rejects Me rejects Him who sent Me." 

Then the seventy returned with joy, saying, "Lord, even the demons are subject to us in Your name." 

- Luke 10:1-17

In yesterday's reading, we read that  when the time had come for Jesus to be received up,  He steadfastly set His face to go to Jerusalem, and sent messengers before His face.  And as they went, they entered a village of the Samaritans, to prepare for Him.  But they did not receive Him, because His face was set for the journey to Jerusalem.  And when His disciples James and John saw this, they said, "Lord, do You want us to command fire to come down from heaven and consume them, just as Elijah did?"  But He turned and rebuked them, and said, "You do not know what manner of spirit you are of.  For the Son of Man did not come to destroy men's lives but to save them."  And they went to another village.  Now it happened as they journeyed on the road, that someone said to Him, "Lord, I will follow You wherever You go."  And Jesus said to him, "Foxes have holes and birds of the air have nests, but the Son of Man has nowhere to lay His head."  Then He said to another, "Follow Me."  But he said, "Lord, let me first go and bury my father."  Jesus said to him, "Let the dead bury their own dead, but you go and preach the kingdom of God."  And another also said, "Lord, I will follow You, but let me first go and bid them farewell who are at my house."  But Jesus said to him, "No one, having put his hand to the plow, and looking back, is fit for the kingdom of God."

 After these things the Lord appointed seventy others also, and sent them two by two before His face into every city and place where He Himself was about to go. My study bible tells us that "only Luke reports a sending of the seventy others besides the Twelve, but the instructions to the two groups are similar.  The Seventy appointed by Christ may fulfill the type of the seventy elders appointed by Moses."  In the Tradition of the Eastern Churches, these Seventy are called saints, and there are many, many stories of their missionary work throughout the Roman Empire.  Some of their more prominent members include Barnabas, companion to Paul and fellow student of Gamaliel.  My study bible tells us, "Originally named Joseph, he was called Barnabas (Son of Consolation) by the apostles (Acts 4:36) because he had a rare gift of comforting the hearts of people."  Also prominent among the Seventy was the Apostle Titus, whom Paul called his brother (2 Cor. 12:18) and his son (Titus 1:4).   These Seventy appear here to act as heralds of the Kingdom, going to each city before Jesus, "where He Himself was about to go."

Then He said to them, "The harvest truly is great, but the laborers are few; therefore pray the Lord of the harvest to send out laborers into His harvest."  My study bible notes, "Missionary endeavors are accomplished by God's initiative and power.  We pray to the Lord, and it is He who calls and sends out the workers.  We have the assurance, however, that the harvest truly is great."   In John's Gospel, Jesus speaks of the "fields white for harvest" as the Samaritan townspeople (said to be dressed in white) are brought by the woman He met at Jacob's well, and come toward Him.  In that passage He also taught the disciples:  "He who reaps receives wages, and gathers fruit for eternal life, that both he who sows and he who reaps may rejoice together. For in this the saying is true: ‘One sows and another reaps.’ I sent you to reap that for which you have not labored; others have labored, and you have entered into their labors.”

 "Go your way; behold, I send you out as lambs among wolves."  My study bible teaches that "lambs speaks of the sacrificial life of the missionaries, their innocence, while the world into which they are sent is hostile and cruel."

"Carry neither money bag, knapsack, nor sandals, and greet no one along the road.  But whatever house you enter, first say, 'Peace to this house.'  And if a son of peace is there, your peace will rest on it; if not, it will return to you.  And remain in the same house, eating and drinking such things as they give, for the laborer is worthy of his wages.  Do not go from house to house.  Whatever city you enter, and they receive you, eat such things as are set before you."  My study bible tells us that "the missionary of Christ travels light, moving easily from place to place, and avoids superficial conversation."   Greetings on the road also indicate a kind of formal ostentation of the time period, which they are to avoid, as it's not really in keeping with the nature of the humility associated with their mission, and their message.  Another note tells us that "going from house to house implies looking for better accommodations."  The Kingdom begins wherever it is welcome.

"And heal the sick there, and say to them, 'The kingdom of God has come near to you.'"  My study bible tells us, "The gospel of Christ is not simply that there is a divine Kingdom somewhere, but that the kingdom of God has come near to us.  It breaks into our lives through the work of Christ and His sent ones."

"But whatever city you enter, and they do not receive you, go out into its streets and say, 'The very dust of your city which clings to us we wipe off against you.  Nevertheless know this, that the kingdom of God has come near you.'  But I say to you that it will be more tolerable in that Day for Sodom than for that city.  Woe to you, Chorazin!  Woe to you, Bethsaida!  For if the mighty works which were done in you had been done in Tyre and Sidon, they wouldhave repented long ago, sitting in sackcloth and ashes.  But it will be more tolerable for Tyre and Sidon at the judgment than for you.  And you, Capernaum, who are exalted to heaven, will be brought down to Hades."  My study bible tells us that "Judgment is more severe against those who witness Jesus' mighty works, or hear His word but reject it, as in the case of these Galilean cities."  

"He who hears you hears Me, he who rejects you rejects Me, and he who rejects Me rejects Him who sent Me."  Then the seventy returned with joy, saying, "Lord, even the demons are subject to us in Your name."  Here Jesus teaches about relationship; those who are truly disciples represent Him, and the Kingdom, in the world.  It is a kind of person-to-person reality.  Therefore if they are rejected, He is rejected, as is the One who sent Him.  This reminds us of His saying about the little child:  His disciples should recognize Him, and the One who sent Him, in each "little one" who comes to them.  That "even the demons are subject to them in His name" tells us also about that representation, and the depth of relationship involved in real discipleship.

Relationship tells us a lot about Christ's Kingdom.  We can see how the Seventy are involved in relationship on every level.  As they go to a town, they are not to provide themselves with ostentatious retinue or accommodation or greetings along the way; they carry themselves with a kind of humility that makes for direct relationship -- the sincerity of the message of this Kingdom.  This is even though -- and illustrative of the idea that -- they are as lambs among wolves.  The blessing of peace they are to give, and the necessary reception of that peace by the ones with whom they will stay also teach us about the basis for relationship in this Kingdom.  It's not about a formal place, but rather among a particular community.  The action of giving and receiving tells us about people, not just places.  To accept what is given by those who receive their peace, in accommodation, in eating and drinking, is to support relationship -- a relationship of faith that will be built and nurtured.  In this nurturing is also the gift of healing.  We note the mutuality of the giving, the cementing and deepening of relationship in this picture.  The same applies to the rejection of the message of the disciples, and is deepened in the rejection of Christ Himself and the works of grace performed in various cities, to be ultimately rejected.  All of these things speak of relationship:  relationship sustained, fulfilled and deepened, a mutuality that is unmistakable among all (it's not just the disciples who give, but each both receives and gives).  But where this relationship does not take root and grow, there is also a "reciprocity" that results from rejection, a spurning of the grace that is offered:  the more profound the gift, the deeper the rejection and the more powerful the response, in His name.  The depth to which our faith may take root in our lives and among community also conveys the depth to which we may participate in discipleship and apostleship:  we give to the world as the fruits of discipleship take root in us, and we, too, may enter into others' labor (as the quotation from John's Gospel tells us).  Let us take note that rejection simply means wiping the dust off, and moving on, moving ahead to the next place.  All is in His name, and it is He who is the author of the good works, the grace.  Let us remember today that whatever grace we may express through our faith acts as an ambassador to others.  Let us walk in His Way.  Let us remember, ultimately, who is the Lord of the harvest, and our prayers constitute a relationship also with the One who sent Him.