But you, when you pray, go into your room and when you have shut your door, pray to your Father who is in the secret place; and your Father who sees in secret will reward you openly

 

 "Take heed that you do not do your charitable deeds before men, to be seen by them.  Otherwise you have no reward from your Father in heaven.  Therefore, when you do a charitable deed, do not sound a trumpet before you as the hypocrites do in the synagogues and in the streets, that they may have glory from men.  Assuredly, I say to you, they have their reward.  But when you do a charitable deed, do not let your left hand know what your right hand is doing, that your charitable deed may be in secret; and your Father who sees in secret will Himself reward you openly. 

 

"And when you pray, you shall not be like the hypocrites.  For they love to pray standing in the synagogues and on the corners of the streets, that they may be seen by men.   Assuredly, I say to you, they have their reward.  But you, when you pray, go into your room and when you have shut your door, pray to your Father who is in the secret place; and your Father who sees in secret will reward you openly."

 

*  *  * 

 

 "Moreover, when you fast, do not be like the hypocrites, with a sad countenance.  For they disfigure their faces that they may appear to men to be fasting.  Assuredly, I say to you, they have their reward.  But you, when you fast, anoint your head and wash your face, so that you do not appear to men to be fasting, but to your Father who is in the secret place; and your Father who sees in secret will reward you openly."

 

- Matthew 6:1–6, 16–18 

 

 We are currently reading through the Sermon on the Mount (Matthew 5 - 7).   In our readings for last week, Jesus' teachings focused on what it meant to "exceed the righteousness of the scribes and Pharisees."  On Saturday we read that Jesus taught: "You have heard that it was said, 'An eye for an eye and a tooth for a tooth.'  But I tell you not to resist an evil person.  But whoever slaps you on your right cheek, turn the other to him also.  If anyone wants to sue you and take away your tunic, let him have your cloak also.  And whoever compels you to go one mile, go with him two.  Give to him who asks you, and from him who wants to borrow from you do not turn away.  You have heard that it was said, 'You shall love your neighbor and hate your enemy.'  But I say to you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who spitefully use you and persecute you, that you may be sons of your Father in heaven; for He makes His sun rise on the evil and on the good, and sends rain on the just and on the unjust.  For if you love those who love you, what reward have you?  Do not even the tax collectors do the same?  And if you greet your brethren only, what do you do more than others?  Do not even the tax collectors do so?  Therefore you shall be perfect, just as your Father in heaven is perfect."

 

  "Take heed that you do not do your charitable deeds before men, to be seen by them.  Otherwise you have no reward from your Father in heaven."  As we begin reading chapter 6, the Sermon on the Mount turns toward teachings about the three most basic aspects of spiritual living.  These are charitable giving, prayer, and fasting.  My study Bible comments that these three disciplines relate directly to God's righteousness.  

 

"Therefore, when you do a charitable deed, do not sound a trumpet before you as the hypocrites do in the synagogues and in the streets, that they may have glory from men.  Assuredly, I say to you, they have their reward."  Here the original meaning of the word "hypocrite" is significant.  In the ancient plays, actors wore masks indicating the particular disposition of the character they were playing.  "Hypocrite" refers to acting behind a mask, outwardly indicating one thing but hiding a true disposition (In Greek, hypo- is beneath or below; kritos derives from a verb meaning expressing an attitude or judgment.)  My study Bible explains that hypocrites are play-actors practicing piety for show, desiring to please other human beings rather than God.  It says that, wearing masks of compassion, inwardly they are heartless.  Their reward is the applause of men (meaning other people) and nothing more.  

 

"But when you do a charitable deed, do not let your left hand know what your right hand is doing, that your charitable deed may be in secret; and your Father who sees in secret will Himself reward you openly."  My study Bible comments that God is not impressed with what others think of us, nor by what we think of ourselves.  God will reward good deeds when they are based on pure motives of the heart. 

 

 "And when you pray, you shall not be like the hypocrites.  For they love to pray standing in the synagogues and on the corners of the streets, that they may be seen by men.   Assuredly, I say to you, they have their reward.  But you, when you pray, go into your room and when you have shut your door, pray to your Father who is in the secret place; and your Father who sees in secret will reward you openly."  Here My study Bible notes that the hypocrites miss the spirit of prayer, which is an intimate, personal communion with God that leads the the vision of God's glory (1 Corinthians 2:9).  Hypocrisy effectively blocks out this communion and this vision.  True prayer isn't simply telling God what God already knows and then telling God what to do about it.  Neither is it appearing pious in front of others.  True prayer is humble (go into your room), personal (pray to your Father), and sincere.

 

One thing becomes very clear in today's reading, Jesus makes a great difference between what we do to be seen by others, and what we do in private.  The mask of a hypocrite allows a person to express one thing while hiding an internal reality, perhaps even from themselves.  Just as Jesus taught in the previous chapter that we are to go beyond the words of the Law in identifying causes of sin -- such as the anger or insult that leads to murder, or the lust that leads to adultery --  here He goes to the heart of the hypocrisy that prevents us from truly establishing a depth of relationship with God that we need, and the integrity He teaches us.  First He teaches, "Take heed that you do not do your charitable deeds before men, to be seen by them.  Otherwise you have no reward from your Father in heaven."  Here there is a direct correlation between avoiding public display and receiving a reward from our Father in heaven.  Jesus is asking us to distinguish participation in the kingdom of heaven from participation in a worldly way, discerning between the rewards of God and the rewards of a life lived for worldly gain and approval.  Jesus takes this principle into prayer also.  He says, "And when you pray, you shall not be like the hypocrites.  For they love to pray standing in the synagogues and on the corners of the streets, that they may be seen by men.   Assuredly, I say to you, they have their reward.  But you, when you pray, go into your room and when you have shut your door, pray to your Father who is in the secret place; and your Father who sees in secret will reward you openly."  We notice the repetition of the word "secret" -- to pray He advises to go into an inner room and shut the door, praying to our Father "who is in the secret place" and "who sees in secret."  Here is a hint about the kingdom of heaven, which Jesus elsewhere teaches "does not come with observation" but is within us (see Luke 17:20-21).  This teaching is linked to Christ's teaching regarding swearing oaths, found in Friday's reading, when He taught us to "let your 'Yes' be 'Yes' and your 'No' be 'No.'"  They have in common an emphasis on personal integrity and purity (Matthew 5:8).  That is, a heart that is the same from the inside to the out, where the outer action is consistent with an internal devotion to God.   The word for "room" here is ταμεῖόν/tameion; it indicates an inner room not seen from outside, a secure room for valuables, a treasure room.  In modern Greek, this word is currently used to mean a cash register.  So Jesus indicates a kind of image of inner treasure in this secret place, with our Father who sees in secret.  As He preaches through the Sermon on the Mount, we find this progressive emphasis on the heart, the truth of the inner life and our devotion to God, connected to a growing purity within the self and ongoing repentance through faith as we're led, and the depth of relationship possible only in this way with our Father who sees in secret.  From anger and lust, to a depth of internal connection with our Father, we seek the purity of heart by which Jesus says we will see God.  Jesus gives us the structure of our souls and psyches, how faith works, and teaches that it is hypocrisy which will deny all of that to us, and will counter the depth of relationship possible with God.  So the question we ask ourselves is what we will seek -- the glory from men or the glory from God?  We may note the consistency of the Gospels on this topic, as St. John tells us sadly, "Nevertheless even among the rulers many believed in Him, but because of the Pharisees they did not confess Him, lest they should be put out of the synagogue; for they loved the praise of men more than the praise of God" (John 12:42-43).  In today's world, due to developments in technology, we are more saturated with imagery than ever.  We can watch endless streams of television shows and films at any time and with the immediate touch of a button; we chat on open screen with thousands, even millions, of people.  Life is more focused than ever before on appearance before others through these means, even pleasing a crowd that may notoriously turn on anyone, where behind a different kind of a mask, insults and threats may proliferate.  These are great temptations for all kinds of sins and errors which Jesus names in the Sermon on the Mount, particularly anger and lust to name just two we've reviewed.  The language of excess is far more aggressive than letting our "Yes" be "Yes" and our "No" be "No."  The pressure to participate in life that seeks approval of image is more subtle, myriad, and perhaps insidious than ever.  But all the more caution to be given -- and wisdom to be cherished -- through Christ's words.  Let us find His way to the inner room, spending time with our Father who is in the secret place, and who sees in secret, and cultivating the inner life of the Kingdom we so deeply need, and avoiding the temptation to lose it.  Clearly Jesus teaches that our Father will work openly in our lives as well.

 

 

 

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

 

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

 

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

 

- Mark 6:47-56 

 

Yesterday we read that, upon returning from their first mission, 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.

 

  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.    My study Bible comments that this is the second time Christ permits His disciples to be caught in a storm (see this reading).  The first time He was with them; here He had left them alone.  In this way, my study Bible says, Christ strengthens their faith that He will always be with them in the midst of the storms of life.  It is I is literally translated to "I Am" (in the Greek of the Septuagint and the New Testament Εγω ειμι/Ego eimi).  This is the divine Name of God (Exodus 3:14; John 8:58).  In this way. He reminds the fearful disciples of His absolute and divine authority over their lives.  

 

 For they had not understood about the loaves, because their heart was hardened.  The loaves refers to the feeding in the wilderness, as reported in yesterday's reading (see above).  My study Bible comments on this verse that knowing Christ is a matter of the heart, not merely the intellect.  When our hearts are illumined by faith in God, it says, they are open to receive God's presence and grace.  In the ascetic writings of the 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.   Here Jesus and the disciples return back across the Sea of Galilee again, to an area near their "home base" of Capernaum, known for its abundance of fishing and agriculture.  (Gennesaret means "Garden of the Prince.") Thus, the people recognized Him.  My study Bible notes that Christ permits miracles through touch to show that His very body is life-giving.  See also Mark 5:25-29.

 

 It's interesting that Jesus and the disciples go to a place called Gennesaret, which means "Garden of the Prince" (or possibly "Princely Gardens").  As mentioned above, this area on the Sea of Galilee was well-known for its exceptional fertility in both fishing and agriculture.  Such great abundance seems present in the action of the people in receiving Jesus.  We're told that they ran through that whole surrounding region, even carrying on beds those who were sick to wherever they heard He was.  This is not Nazareth, Jesus' hometown, in which He was rejected such that even He marveled, and could do no "mighty works" because of their unbelief (see Tuesday's reading).  This is not the country of the Gadarenes, where the people beg Jesus to leave, so frightened are they at the healing of a man with a legion of demons, while their herd of swine perished running to their deaths (see Saturday's reading).  Here in this fertile "garden of the Prince" the entire region produces a tremendous harvest of faith.  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.  That "as many as touched Him were made well" is a sign that faith was strong and prevalent, because it is faith that allows Jesus to heal, that enables His power to work in human beings.  It's interesting that the Gospels unveil small secrets to us like this one hidden in the meaning of the word that is the title of this region on the Sea of Galilee.  Nothing seems to be included by accident, and, once again, like the mustard seed, the tiniest detail tells us a great part of a story.  We can contrast this response in Gennesaret with the fear of the apostles while they were on the water and in the midst of the storm.  Once again, let us remember that at least four of these men (which included those who would become leaders among them) were fishermen by trade, who grew up operating on the Sea of Galilee.  But at the fourth watch of the night (that is, approximately 3:00 AM), with the wind against them, and having a vision of Jesus walking on the water, all kinds of things may happen.  It is just the time and circumstance when our fears might be most exacerbated.  In the chaos of a storm and the darkness of the tumultuous waters raised by the wind against them, fears are going to be heightened to the extent that even Christ coming to us may seem like a frightening sight.  Jesus tells them, "Be of good cheer!  It is I; do not be afraid."  "Be of good cheer" is the translation of a word that means to take heart, to be brave, to have courage.  For this is what Christ's presence radiates to us, and His strength that is necessary for us.  Clearly St. Mark, the author of the Gospel, wants to emphasize the disciples own lack of faith at work here, for he tells us they were "hard-hearted."  That is, they had not opened their hearts to the understanding of the miracle of the loaves and fishes.  Somehow the hardened heart is involved in both lacking courage and the failure of faith.  So let us take confidence in Him when we have fears, and faith that we might produce abundance of spiritual fruit; for this is the promise of the Prince, our Lord.

 

 

 

 

 

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

 

 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, on their first mission, the apostles cast out many demons, and anointed with oil many who were sick, and healed them.  Now King Herod heard of Him, for His name had become well known.  And he said, "John the Baptist has risen from the dead, and therefore these powers are at work in him."  Others said, "It is Elijah."  And others said, "It is the Prophet, or like one of the prophets."  But when Herod heard, he said, "This is John, whom I beheaded; he has been raised from the dead!"  For Herod himself had sent and laid hold of John, and bound him in prison for the sake of Herodias, his brother Philip's wife; for he had married her.  Because John had said to Herod, "It is not lawful for you to have your brother's wife."  Therefore Herodias held it against him and wanted to kill him, but she could not; for Herod feared John, knowing that he was a just and holy man, and he protected him.  And when he heard him, he did many things, and heard him gladly.  Then an opportune day came when  Herod on his birthday gave a feast for his nobles, the high officers, and the chief men of Galilee.  And when Herodias' daughter herself came in and danced, and pleased Herod and those who sat with him, the king said to the girl, "Ask me whatever you want, and I will give it to you."  He also swore to her, "Whatever you ask me, I will give you, up to half my kingdom."  So she went out and said to her mother, "What shall I ask?"  And she said, "The head of John the Baptist!"  Immediately she came in with haste to the king and asked, saying, "I want you to give me at once the head of John the Baptist on a platter."  And the king was exceedingly sorry; yet, because of the oaths and because of those who sat with him, he did not want to refuse her.  Immediately the king sent an executioner and commanded his head to be brought.  And he went and beheaded him in prison, brought his head on a platter, and gave it to the girl; and the girl gave it to her mother.  When his disciples heard of it, they came and took away his corpse and laid it in a tomb.

 

  Then the apostles gathered to Jesus and told him all things, both what they had done and what they had taught.  This verse picks up where Tuesday's reading leaves off, with Jesus sending out the apostles on their first mission.  In between, we were given the story of the beheading of John the Baptist, so that we are aware why King Herod has now heard of Christ's ministry, and suspects John the Baptist has returned from the dead with such powers.

 

 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.  My study Bible explains that Christ gives rest to His disciples to show those engaged in preaching and teaching that they must not labor continuously, but must also take rest.  

 

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.  Let us note the main ailment of these people as understood by Jesus:  they were like sheep not having a shepherd.  What does the Good Shepherd do in His compassion for them?  He began to teach them many things, for this is their true need.

 

 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.  Christ's miraculous feeding of five thousand men -- and more women and children -- is reported by all four evangelist.  This miracle shows Christ feeding a great multitude of His people as He, as Lord, fed the Israelites in the desert (Exodus 16).  My study Bible notes that the Church Fathers see in this feeding an image of the Eucharist, which is an idea made clear in John 6.  There is a spiritual interpretation given of the numbers:  that five loaves indicate the five books of the Law (Genesis through Deuteronomy), broken open in Christ and thereby feeding the universe.  The two fish represent the Gospel Book and the Epistle Book, the teaching of the fishermen.  The gathering of the leftovers by the apostles shows that the teachings which the faithful remain unable to grasp are nonetheless held in the consciousness of the Church.  Christ first looking up to heaven, then blessing and breaking the loaves and giving them to His disciples to distribute to the crowd all give the sense of the Eucharist.  In this light the twelve baskets of leftovers suggest the twelve apostles and their successors through whom the Eucharist will continue to be distributed throughout the world. 

 

 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.  Once again we observe another great turning point in Christ's ministry.  This feeding of the five thousand men (plus more women and children) prefigures the Eucharist.  Jesus' response is to depart to the mountain to pray.  Every juncture in His ministry is met with communion with the Father.

 

Hospitality forms the core of our faith in a number of ways.   We can start with Abraham at the trees of Mamre when the Lord appeared to him as three men whom Abraham entertains with his hospitality.  By taking in these strangers, we have a great unfolding of the spiritual life we're given as a model in the Bible, the building up of our understanding of faith.  See Genesis 18.  So important is this sense of hospitality encountered in this story that St. Paul also mentions it in the Letter to the Hebrews.  He writes, "Do not forget to entertain strangers, for by so doing some have unwittingly entertained angels" (Hebrews 13:2).  From the earliest times of monasticism among the desert monks, the sense of hospitality cultivated was considered more important than even prayer.  A knock at the door meant that even prayer would be interrupted to answer to a stranger.  In today's reading, we're given a sense of Christ's movement to hospitality.  The first thing He does from compassion for these people who were "like sheep not having a shepherd" is to teach them many things.  This is the first thing with which they need to be filled.  In some sense, we are all like sheep who need Christ as the Shepherd, like His children who need to be taught what we are to be about, what's good for us, how we must grow.  For this is, indeed, salvation, and for this we come to Christ.  This feeding in the wilderness in today's reading serves to show us an image of hospitality -- and it is, indeed, a miraculous hospitality, and one that takes place in the wilderness.  It teaches us about the importance of relying upon God's "hospitality" when we feel depleted of resources, stranded in the middle of our own "nowhere," like sheep without a shepherd, or deeply in need of guidance and sustenance or structure.  As this miraculous feeding of the multitude gives us a prefiguring of the Eucharist, so we are also meant to see the Eucharist as the very act of hospitality, God feeding us with the spiritual food and drink that we need ("For My flesh is food indeed, and My blood is drink indeed" - John 6:55).  This is the center of our worship, the thing Christ taught us to do in remembrance of Him.  We learn of God's hospitality in Jesus' saying to the disciples, "In My Father’s house are many mansions; if it were not so, I would have told you. I go to prepare a place for you" (John 14:2).  And in the early Church and the development of Christian societies such as that of the Byzantines, the first hospitals and orphanages came from this understanding of hospitality as divine, as that which the Lord has taught us, even among strangers.  Often these days as in times past, entertaining others as a form of hospitality could be considered a way to impress, a social obligation, a kind of quid pro quo in relationships that are simply transactional in nature.  But this is not what the hospitality of God implies, for God cannot hope to receive from us anything equal to God's grace.  In short, God's hospitality shows us a form of love from which we learn and may consider how we live our own lives in welcoming the things of God, and even the Lord Himself into our own hearts.  The parable of the mustard seed teaches us about the great branches that grow the kingdom from faith, so that even "birds of the air" (a metaphor for angels) can rest in their shade.  In the Revelation we read, "Behold, I stand at the door and knock. If anyone hears My voice and opens the door, I will come in to him and dine with him, and he with Me" (Revelation 3:20).  At the Last Supper, Jesus taught, "If anyone loves Me, he will keep My word; and My Father will love him, and We will come to him and make Our home with him. He who does not love Me does not keep My words; and the word which you hear is not Mine but the Father’s who sent Me" (John 14:23-24).  Hospitality is at the core of our faith, a mutual love not based on transaction but on grace.  Even forgiveness can be seen as a form of hospitality when we "give up" the debts of others' sins against us and allow Christ to be the judge as well as our guide in how to respond and navigate our lives.  Let us consider the incredible power of Christ's multiplication of the loaves and the fish, and think about this infinite, inexplicable power of grace and what it might create in our lives.  

 

 

 

 

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

 

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

 

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

 

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

 

- Mark 6:13–29 

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

 

 

 

 

 

 

 

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

 

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

 

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

 

- Mark 6:1–13 

 

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

 

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

 

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

 

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

 

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

 

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

 

 

 

 

 

 

 

 

 

 

But seek first the kingdom of God and His righteousness, and all these things shall be added to you

 

 "Therefore I say to you, do not worry about your life, what you will eat or what you will drink; nor about your body, what you will put on.  Is not life more than food and the body more than clothing?  Look at the birds of the air, for they neither sow nor reap nor gather into barns; yet your heavenly Father feeds them.  Are you not of more value than they?  Which of you by worrying can add one cubit to his stature?  So why do you worry about clothing?  Consider the lilies of the field, how they grow:  they neither toil nor spin; and yet I say to you that even Solomon in all his glory was not arrayed like one of these.  Now if God so clothes the grass of the field, which today is, and tomorrow is thrown into the oven, will He not much more clothe you, O you of little faith?  Therefore do not worry, saying, 'What shall we eat?' or 'What shall we drink?' or 'What shall we wear?'  For after all these things the Gentiles seek.  For your heavenly Father knows that you need all these things.  But seek first the kingdom of God and His righteousness, and all these things shall be added to you.  Therefore do not worry about tomorrow, for tomorrow will worry about its own things.  Sufficient for the day is its own trouble."

 

- Matthew 6:25-34 

 

We are currently reading through the Sermon on the Mount.  On Saturday, we read that Jesus taught His disciples, "Do not lay up for yourselves treasures on earth, where moth and rust destroy and where thieves break in and steal; but lay up for yourselves treasures in heaven, where neither moth nor rust destroys and where thieves do not break in and steal.  For where your treasure is, there your heart will be also.  The lamp of the body is the eye.  If therefore your eye is good, your whole body will be full of light.  But if your eye is bad, your whole body will be full of darkness.  If therefore the light that is in you is darkness, how great is that darkness.  No one can serve two masters; for either he will hate the one and love the other, or else he will be loyal to the one and despise the other.  You cannot serve God and mammon."

 

  "Therefore I say to you, do not worry about your life, what you will eat or what you will drink; nor about your body, what you will put on.  Is not life more than food and the body more than clothing?  Look at the birds of the air, for they neither sow nor reap nor gather into barns; yet your heavenly Father feeds them.  Are you not of more value than they?  Which of you by worrying can add one cubit to his stature?"  My study Bible explains that Jesus is warning against anxiety here, not against thoughtful planning.  Our physical well-being is directly dependent upon God, it says, and only indirectly on food, drink, and clothing.  It further remarks that to be anxious over earthly things demonstrates a lack of faith in God's care.  

 

 "So why do you worry about clothing?  Consider the lilies of the field, how they grow:  they neither toil nor spin; and yet I say to you that even Solomon in all his glory was not arrayed like one of these.  Now if God so clothes the grass of the field, which today is, and tomorrow is thrown into the oven, will He not much more clothe you, O you of little faith?  Therefore do not worry, saying, 'What shall we eat?' or 'What shall we drink?' or 'What shall we wear?'  For after all these things the Gentiles seek.  For your heavenly Father knows that you need all these things."  Because the Gentiles served pagan idols, they remained dependent upon earthly things, my study Bible says.  Those who follow God can be freed from this dependence.  

 

"But seek first the kingdom of God and His righteousness, and all these things shall be added to you.  Therefore do not worry about tomorrow, for tomorrow will worry about its own things.  Sufficient for the day is its own trouble."  The kingdom of God is the central theme of Christ's teaching, and God's righteousness is the subject of the Sermon on the Mount, my study Bible notes.  It says that Jesus calls us to be free from anxiety about earthly things, and directs us to look to heaven -- secure in the faith that God will provide needed earthly blessings.  

 

So, what is God's righteousness?   The entire Sermon on the Mount is a way to express this, what life is like in living for the Kingdom.  We started with the Beatitudes, which taught us how to live and to view a blessed life.  From there we learned that believers are like salt and light, and carry these needful qualities with them in spiritual terms that help their societies and communities.  Deepening our understanding of the Law and its aims, Jesus teaches us about the reality of our interior lives, what it means to be part of this communion, and to take action to avoid sin at deeper levels within our own hearts.  In other words, true righteousness, and justice, even spiritual perfection.  Giving examples of this life, He teaches us how we should pray, and what to pray.  Yesterday, He taught us about the impossibility of serving two masters; we'll either be a slave to materialism or freed in true righteousness, embracing the life of the Kingdom (see above).  Moreover, in today's reading, Jesus elaborates on that freedom, asking us to become freed enough from attachment to our material desires so as to avoid excess anxiety, to stop making that the central focus of life and put God there instead -- "for your heavenly Father knows that you need all these things."  In other words, we don't divide life into two realms, but we do put one first, the one governed by God, under whom are all things, for God creates and upholds all of reality.  When we lose the righteousness -- the kingdom of God and His righteousness -- then we lose the reason for being, the ways of relationship to the world and even to our material possessions, how to use them, what they are for, and how they are provided for us.  In our lives we may work hard, we may find very creative ways to live material lives, but ultimately our well-being depends upon placing our faith in something that colors everything and transcends it.  In recognizing dependence upon God, we not only find this righteousness and this Kingdom for ourselves, we also find a healthy gratitude, an understanding of life that places in our laps the means by which we find values and priorities for all that we do.  Gratitude is so often the alternative, and therapy, for the times one feels depression or meaninglessness, so let us shape our lives by this understanding of dependence upon God.  Even the sad parts of life, the things we experience as loss, pain, or suffering, gain meaning through God's righteousness, and relationship to Creator, including insights on how we go forward through difficulties.  So let us depend upon Christ and free ourselves from the anxieties that make us unbalanced and unreceptive to the righteousness and communion we can find.  Today's passage contains some of the most beautiful imagery found in all of Scripture.  It's not for nothing that Jesus reminds us of the stunning beauty of nature ("even Solomon in all his glory was not arrayed like one of these"), of the things created by God, the dependency even of the birds of the air for God's care ("Look at the birds of the air, for they neither sow nor reap nor gather into barns; yet your heavenly Father feeds them.  Are you not of more value than they?"), and most especially how futile our worry and anxiety are ("Which of you by worrying can add one cubit to his stature?").  In this context, faith becomes the way of life that is not simply preferable, but needful, and for all of us as human beings.  In the modern world, we feel that we are constantly bombarded with things to worry about; we are constantly fed information guaranteed to stoke anxiety.  Jesus acknowledges that we have needs, and we also have troubles, but He puts them into context for us.  Perhaps it was always like this, but nonetheless even in our present age it remains true, that "tomorrow will worry about its own things -- and sufficient for the day is its own trouble."  Let us take Jesus at His word, for unlike some who preach all kinds of systems or philosophies or even faiths, He doesn't scare us with fear, but quite the opposite.  He teaches us that a focus on worry and anxiety avail us nothing; only faith changes everything and is the place we should take our stand and root ourselves in life.  Let us remember the beauty and wisdom He teaches to us. We are called to a particular Kingdom, and a particular righteousness.  The whole world may urgently chase the material life ("For after all these things the Gentiles seek"), but we are called to a different way.  In a world increasingly obsessed with security, let us consider how we may seek first the kingdom of God and God's righteousness.

 

 

 

 

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

 

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

 

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

 

- Mark 6:47–56 

 

Yesterday we read that the apostles gathered to Jesus and told Him all things, both what they had done and what they had taught on their first apostolic journey.  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 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."  Then He went up into the boat to them, and the wind ceased.  And they were greatly amazed in themselves beyond measure, and marveled.  This is the second time that Christ permits the disciples to be caught in a storm (see this reading).  The first time He was with them, but asleep in the stern of the boat.  Here, He's sent them across the sea, while He went to the mountain to pray (see yesterday's reading, above).  Leaving them alone this time, my study Bible says, is a way of strengthening their faith that He will always be with them in the midst of the storms of life.  We note that it was only recently that they have returned from their first apostolic mission (again, see above), and so it is easy to understand that Christ is preparing them for their future.  "It is I" is literally translated "I Am," which is the divine Name of God (see John 8:58; Exodus 3:14).  According to my study Bible, He is reminding the fearful disciples that He has absolute and divine authority over their lives.  

 

 For they had not understood about the loaves, because their heart was hardened. According to my study Bible, knowing Christ is a matter of the heart, not simply the intellect.  It says that when our hearts are illumined by faith in God, they are open to receive God's presence and grace.  In the ascetic writings of the 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 comments that Christ permits miracles through touch to show that His very body is life-giving (see also the story of the woman with the blood flow, Mark 5:25-29).  Consider also that in yesterday's reading, we read of the feeding of the five thousand, prefiguring the Eucharist to come, the gift of Christ's Body and Blood.

 

 Jesus repeatedly teaches in the Gospels that His is the path we need.  He says, "I am the way, the truth, and the life. No one comes to the Father except through Me" (John 14:6).  Elsewhere He teaches, "Walk while you have the light, lest darkness overtake you; he who walks in darkness does not know where he is going" (John 12:35).  In John 10:9, Jesus declares, "I am the door. If anyone enters by Me, he will be saved, and will go in and out and find pasture."   In the Sermon on the Mount, Jesus teaches, "Enter by the narrow gate; for wide is the gate and broad is the way that leads to destruction, and there are many who go in by it. Because narrow is the gate and difficult is the way which leads to life, and there are few who find it" (Matthew 7:13-14).   Each of these sayings points in the direction of a close following of Christ, a path that is narrow and well-defined by faith in Him.  This is, essentially, discipleship, a close following of Christ, step by step as we advance into a deeper, fuller faith, and more reliance upon Him.  And this is what the disciples experience as they continue with Him.  We've already seen the Twelve chosen to become the first apostles, and them sent out on their first apostolic mission (see Saturday's reading).  In every careful step of the way for these disciples, Jesus has taught them what He wants.  They have learned from Him by living with Him, hearing Him preach, experiencing His ministry, receiving His instructions.  As my study Bible says above, today's reading is not the first time these disciples have been frightened by a storm on the Sea of Galilee, following His instructions to cross over.  Even these experienced fishermen felt frightened for their lives the first time this happened, although He was with them, but sleeping.  But this time, they are on their own, and they're struggling, straining at rowing, for the wind was against them.  The text tells us that 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.  The "fourth watch of the night" is three o'clock in the morning, and we can just imagine what a frightening time this was under these circumstances!  Walking to them on the water, they imagine Christ to be a ghost!  But all of this is in preparation for something.  For the particular path that Christ "walks" them on is one that is given in order to help them to become something essential to the Kingdom and to the Church to come -- for they will carry the newfound Church on their shoulders into the world, a very hostile world through martyrdom and exile in the future.  We might consider such a dangerous and enormously significant mission to be something fearful or burdensome.  But it is a mission of the highest significance, the greatest bravery, the deepest sacrifice, and we know of no other powerful mission with such an established and far-reaching outcome.  For all of us are on this mission of securing the Kingdom and the Church in the world, but Christ prepares a particular path for each of us on this "road" (or "way") that He has for us.  In the parable of the Workers in the Vineyard, Christ expresses the understanding of this contribution.  Each worker, without regard for how long or how short the duration of their labor, receives the same reward.  This makes sense if every unique contribution is necessary to the project.  Each of us has a narrow way, a particular mission to follow, depending on how we're meant to serve that Kingdom and our Lord.  When we go through challenges and difficulties, when we're asked to make sacrifices, we don't always know why -- just as these disciples turned apostles in today's reading don't really know at this stage why He's sent them alone across the Sea of Galilee, and into such a frightening storm.  But there He is, our answer to all things:  "Be of good cheer!  It is I; do not be afraid."   Perhaps none of us knows what we're being prepared for, especially in the fullness of time and of the eternity beyond, and the fullness of the knowledge of Christ and who we are in His eyes.  If our hearts are hardened to Christ's activity and work, we might never understand.  But we're all becoming, and He is the One who shows us the way, in His plan of salvation for the entire cosmos, for the life of the world.

 

 

 

 

Now He could do no mighty work there, except that He laid His hands on a few sick people and healed them

 

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

 

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

 

- Mark 6:1–13 

 

Yesterday we read that when Jesus had crossed over again by boat to the other side (returning from healing the Gadarene demoniac), 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 may 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."  Christ's own country is Nazareth, the place where He was raised.  My study Bible comments that this double response of being both astonished and offended occurs frequently with those who encounter Christ (Luke 11:14-16; John 9:16).  Christ's rejection in his own country is a foreshadowing of His rejection by the whole Jewish nation at His trial before Pilate (John 19:14-15).  In Near and Middle Eastern usage, then and today, brother can be used as a term for any number of varied relations.  Jesus' brothers and sisters are either children by a previous marriage of St. Joseph, or other relatives such as cousins and extended family.  Mary had only one child, her Son, Jesus.  Christ's saying, "A prophet is not without honor except in his own country, among his own relatives, and in his own house," is so significant that it is found in all four Gospels (Matthew 13:57; Luke 4:24; John 4:44).

 

 Now He could do no mighty work there, except that He laid His hands on a few sick people and healed them.  And He marveled because of their unbelief.  Then He went about the villages in a circuit, teaching.  My study Bible comments that Jesus could do no mighty work there, not because He lacked power, but because of the unbelief of all but a few in Nazareth.  While grace is always offered to all, it notes, only those who receive it in faith obtain its benefits.  Let us note here that in the Greek, the word translated here as mighty work is the same word translated as "power" in yesterday's reading, above.  In yesterday's reading, Christ's power went out of Him in response to the faith of the woman with the years-long bloodflow; here there is no faith to respond to.

 

And He called the twelve to Himself, and began to send them out two by two, and gave them power over unclean spirits.   He commanded them to take nothing for the journey except a staff -- no bag, no bread, no copper in their money belts -- but to wear sandals, and not to put on two tunics.  Also He said to them, "In whatever place you enter a house, stay there till you depart from that place.  And whoever will not receive you nor hear you, when you depart from there, shake off the dust under your feet as a testimony against them.  Assuredly, I say to you, it will be more tolerable for Sodom and Gomorrah in the day of judgment than for that city!"  So they went out and preached that people should repent.  And they cast out many demons, and anointed with oil many who were sick, and healed them.   After choosing the twelve (in this reading), the time has come that He has prepared them to be sent out on their first apostolic mission (in the Greek, the word for apostle means "one sent out" while disciple means "learner").  Here, once again, we encounter the word power in English, but in the Greek of this particular verse, this word is more akin to "authority."  This kind of power that He has given them is a conference of strength that comes out of His substance, His identity as Lord.  So, in a sense, Christ has made them His ministers of a sort.  He has given them authority over the unclean spirits, to command them as He does.  My study Bible comments on anointing the sick with oil.  It notes that this not only has medicinal value but also sacramental value.  As God's healing power is bestowed through creation, it says (Mark 5:27; Numbers 21:8-9; 2 Kings 13:21; John 9:6-7; Acts 5:15; 19:11-12), so oil is also a vehicle of God's mercy and healing in the Church (James 5:14).  

 

 Power plays a strong role yet again in today's reading.  We compare and contrast this with the role Christ's power played in yesterday's reading.  Yesterday, as noted above, we read that power went out from Jesus in response to the woman who touched His clothes from behind Him in a crowd.  But in today's reading, that holy power to do "mighty works" has no faith to which to respond in Christ's hometown of Nazareth.  The people there are too clouded by their own memories and assignments of identity to Christ in terms of His social position as One who grew up among them as one of them, and their perspectives on His own family and their place in the town.  Their sight is clouded by their own opinions, worldly experience and assumptions, and possibly prejudices.  They believe that they know what they know, and so they are both astonished and offended at Him.  But they cannot accept the Christ who now stands before them as He is revealed to be in His ministry.  So there is a lack of faith in Him.  But this shows us also how holy power works, for it often does so through the least likely and most unassuming in terms of our own expectations and worldly notions.  This is exemplified in God's words to St. Paul, "My grace is sufficient for you, for My strength is made perfect in weakness" (see 2 Corinthians 12:9).  This, too, is related to faith and prayer, for this was said to St. Paul after he had prayed three times for a certain affliction to be removed from him, and it was not.  Here is the paradoxical (to us) nature of holy power; in this case, God's strength would be perfected in the affliction itself, in the "weak" vessel of St. Paul, conveyed to the world even through that weakness and, according to human judgment, imperfection.  Yet there was no greater advocate for Christ than St. Paul in terms of his ministry's impact upon the founding of the Church, and so God's strength was made perfect.  This is one of the great paradoxes of our faith, the transcendent usurping power of God through all things, turning all things to the power to serve holiness and beauty.  If Christ is perhaps the "least likely" according to the judgment of His fellow townspeople of Nazareth, so we get a taste of how God works in the world.  For, as my study Bible notes above, so it would be at His Crucifixion.  The apostles themselves are sent out with authority -- Christ's authority which He has chosen to confer upon them.  They are hardly images of human perfection or even at this stage the disciples they would grow to be, yet Christ invest His power in them and places His own faith in them as carriers of His message and ministry, as ambassadors of the His Kingdom.  When the prophet Samuel was sent to anoint a new king of Israel, David seemed the least likely of all the possibilities.  But Samuel was told by the Lord of the one who seemed to look the part of a king, "Do not look at his appearance or at his physical stature, because I have refused him. For the Lord does not see as man sees; for man looks at the outward appearance, but the Lord looks at the heart" (see the story at 1 Samuel 16:1-13).  So it is that Jesus sends out the apostles on their first mission, with instructions which in all ways proclaim that they are humble, yet they are invested with the authority conferred by God over the unclean spirits.  Their weapon is the gospel; their rebuke to shake the dust off their feet where they will not be heard.  St. Paul writes, "But God has chosen the foolish things of the world to put to shame the wise, and God has chosen the weak things of the world to put to shame the things which are mighty" (1 Corinthians 1:27).  Grace and power, and even authority, work through those whom God chooses, through things we least expect, through all things regardless of the views of the worldly-wise.  For this is how our faith works, and as it is yet still working.