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.

 

 

 

 

 

 

 

 

 

 

And as you go, preach, saying, "The kingdom of heaven is at hand"

 

 These twelve Jesus sent out and commanded them, saying:  "Do not go into the way of the Gentiles, and do not enter a city of the Samaritans.  But go rather to the lost sheep of the house of Israel.  And as you go, preach, saying, 'The kingdom of heaven is at hand.'  Heal the sick, cleanse the lepers, raise the dead, cast out demons.  Freely you have received, freely give.  Provide neither gold nor silver nor copper in your money belts, nor bag for your journey, nor two tunics, nor sandals, nor staffs; for a worker is worthy of his food.  

 

"Now whatever city or town you enter, inquire who in it is worthy, and stay there till you go out.  And when you go into a household, greet it.  If the household is worthy, let your peace come upon it.  But if it is not worthy, let your peace return to you.  And whoever will not receive you nor hear your words, when you depart from that house or city, shake off the dust from your feet.  Assuredly, I say to you, it will be more tolerable for the land of Sodom and Gomorrah in the day of judgment than for that city!"

 

- Matthew 10:5-15 

 

On Saturday, we read that Jesus went about all the cities and villages, teaching in their synagogues, preaching the gospel of the kingdom, and healing every sickness and every disease among the people.  But when He saw the multitudes, He was moved with compassion for them, because they were weary and scattered, like sheep having no shepherd.  Then He said to His disciples, "The harvest truly is plentiful, but the laborers are few.  Therefore pray the Lord of the harvest to send out laborers into His harvest."  And when He had called His twelve disciples to Him, He gave them power over unclean spirits, to cast them out, and to heal all kinds of sickness and all kinds of disease.  Now the names of the twelve apostles are these:  first, Simon, who is called Peter, and Andrew his brother; James the son of Zebedee, and John his brother; Philip and Bartholomew; Thomas and Matthew the tax collector; James the son of Alphaeus, and Lebbaeus, whose surname was Thaddaeus; Simon the Cananite, and Judas Iscariot, who also betrayed Him. 

 

  These twelve Jesus sent out and commanded them, saying:  "Do not go into the way of the Gentiles, and do not enter a city of the Samaritans.  But go rather to the lost sheep of the house of Israel.  And as you go, preach, saying, 'The kingdom of heaven is at hand.'  Heal the sick, cleanse the lepers, raise the dead, cast out demons.  Freely you have received, freely give.  Provide neither gold nor silver nor copper in your money belts, nor bag for your journey, nor two tunics, nor sandals, nor staffs; for a worker is worthy of his food."  My study Bible explains that the disciples' mission is like Christ's:  to preach and to heal.  It asks us to note that Jesus sends them only to the Jews.  It says that Christ's earthly ministry was focused on the Jews (Matthew 15:24) so that, after the Resurrection, the Jews could not blame the disciples for going "to uncircumcised men" (Acts 11:3).  Jesus is preparing them to be single-minded in their mission to preach and to heal.  First He emphasizes for them that His power is free; that is, it is a gift from God.  And second, He teaches them to carry no money, so that they cannot be accused of greed -- and so that they would learn dependence upon God. 

 

 "Now whatever city or town you enter, inquire who in it is worthy, and stay there till you go out.  And when you go into a household, greet it.  If the household is worthy, let your peace come upon it.  But if it is not worthy, let your peace return to you.  And whoever will not receive you nor hear your words, when you depart from that house or city, shake off the dust from your feet.  Assuredly, I say to you, it will be more tolerable for the land of Sodom and Gomorrah in the day of judgment than for that city!"  My study Bible notes that Christ commissions His servants to give a greeting of peace, the same peace that was proclaimed by the prophets (Isaiah 52:7), that Christ Himself will offer to the disciples (John 14:27; 20:19), and that would be revealed as a fruit of the Holy Spirit (Galatians 5:22).  

 

Let us look at some elements of Christ's commissioning and instructions to the disciples on this first apostolic journey which may seem somehow contradictory to us.  Perhaps to modern ears, we're used to thinking of "good" and "bad" in terms of what loving behavior is, and what it is not.  But the truth of Christ is a kind of two-edged sword, if we can put it in such metaphorical terms, as did St. Paul (Hebrews 4:12).  We either embrace that truth or we don't.  We either embrace His gospel message, or we don't.  And as the Person who is truth (John 14:6), we receive Him or we don't.  That is, the fullness of His message, His person, His grace is the complete expression of truth into which we seek to grow as we enter into communion with Him.  So there is a type of double-edged quality to the mission and instructions with which He sends out these disciples now chosen to become apostles.  The apostles' character and demeanor must be one of peace and humility, just as Christ Triumphal Entry into the Holy City of Jerusalem was that begins what we know as Holy Week (Matthew 21:1-11), as conveyed in His being seated on the colt of a donkey.  They will carry no money, nor will they dress ostentatiously.  They will be dependent upon how they are received wherever they go.  They are not to "trade up" for better accommodations, but stay in the first place where they are welcomed ("stay there till you go out").  As my study Bible pointed out, these apostles are to greet every household where they go to preach, presumably with the common greeting of offering peace.  But Jesus tells them something that stands out in a modern world that doesn't often understand discernment.  He instructs the apostles, "If the household is worthy, let your peace come upon it.  But if it is not worthy, let your peace return to you.  And whoever will not receive you nor hear your words, when you depart from that house or city, shake off the dust from your feet."  As the disciples do not go out into the world in their own names, they go out in the name of Christ, and He has given them His power to take into the world to do its healing work on so many levels, including the offering of His peace.  If they are rejected, so it is Christ's power and mission and grace that is rejected; Christ's peace is rejected, so it will return to the apostles.  To shake the dust from their feet is a rebuke, but it's also symbolic.  We are reminded that Christ is also the judge, and He will judge at the end of the age.  Is our final end only to be that dust?  (See Genesis 3:19.)  His words affirm this power of judgment:  "Assuredly, I say to you, it will be more tolerable for the land of Sodom and Gomorrah in the day of judgment than for that city!"   In the world, the work of the Holy Spirit, the power of God, works as a kind of measure.  We accept the promptings and work of the Spirit, or we do not.  But this "measure" is something that bears fruit in the final judgment of Christ.  We all have a lifetime to work out what we love and what we don't, what we accept and that which we reject.  Only Christ can judge, and only God knows the true heart of people.  Let us take seriously these instructions given to the disciples, for the power they carry with them is not only the grace and power of Christ at work in ministry, to "heal the sick, cleanse the lepers, raise the dead, cast out demons."  As they have freely received of Christ, so they are to freely give.  This includes as well the peace of Christ, and the power of His word.  Moreover, with them, "The kingdom of heaven is at hand."  God's grace and love is freely given, but we are also free to reject it.  However, the reality of the power of God is the very reality of life and existence itself, even of all creation.  We should understand the power of Christ's healing word and grace, and what we reject for ourselves when we can't or don't receive it.  It carries the power of forgiveness for sins, a great healing grace indeed, and the love to heal us spiritually, to heal the soul.  Consider what is turned down, in turning away that grace, and what remains without it.    The lost sheep are those He seeks; without the Shepherd, we remain only lost.  But yet still, He offers us the kingdom of heaven.

 

 

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

 

 Then He went out from there and came to His own country, and His disciples followed Him.  And when the Sabbath had come, He began to teach in the synagogue.  And many hearing Him were astonished, saying, "Where did this Man get these things?  And what wisdom is this which is given to Him, that such mighty works are performed by His hands!  Is this not the carpenter, the Son of Mary, and brother of James, Joses, Judas, and Simon?  And are not His sisters here with us?"  So they were offended at Him.   My study Bible comments that this double response to Christ of being both astonished and offended occurs frequently with those who encounter Him (see Luke 11:14-16; John 9:16).  Christ's rejection in His own country foreshadows His rejection by the whole Jewish nation at His trial before Pilate (John 19:14-15).  Jesus' brothers and sisters are His extended family; this language is used for relatives such as cousins and nephews in Scripture (as is still common across the Middle East today).  They are possibly children of Joseph from an earlier marriage or other family relations.

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."   Of such significance is this statement, that it is found in all four Gospels; see also 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 says 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.  

 

And He called the twelve to Himself, and began to send them out two by two, and gave them power over unclean spirits.  Matthew lists the names of the apostles in pairs, suggesting who might have traveled with whom, as here Mark tells us Jesus sent them out two by two (see Matthew 10:2-4).  The first note regarding their mission is that Jesus gave them power over unclean spirits.  It suggests to us a military parallel to this mission; they are sent out against an enemy force, albeit a spiritual and not material one (see Ephesians 6:12).

 

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.   My study Bible comments that the mission of the disciples (now "sent out" as apostles) is like Christ's they preached and healed.  It also comments on the single-minded nature of this mission, and how Jesus prepares them for that -- they should carry no bag, no bread, no copper in their money belts, to wear only sandals and one tunic.  This humility indicates that the power with which they go out is from God; they go out without ostentation nor can they be accused of greed; and they will learn dependence upon God.  In Matthew's Gospel He admonishes them to be wise as serpents and harmless as doves (Matthew 10:16).  My study Bible remarks also that anointing the sick with oil has not only medicinal value but sacramental value as well.  As 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), so oil is a vehicle of God's mercy and healing in the Church (James 5:14).  

Why do the people in Jesus' hometown of Nazareth reject Him?  We must note that we're told Jesus marveled because of their unbelief.  It seems that even His reputation, His disciples who follow Him, His wisdom, and His mighty works done elsewhere do nothing for the townspeople's unbelief.  They know what they know, and they think they must know all about Him.  He is the carpenter, the Son of Mary, and brother of James, Joses, Judas, and Simon.  And aren't His sisters there with them?  He can't possibly be a person who speaks with wisdom and authority and does "mighty works."  The text tells us that they were offended at Him!  In the Greek, the root word for that which is translated as "offended" is σκανδαλίζω/skandalizo.  And yes, we can easily see it is the origin of the English word to "scandalize."  It literally means to set a trap or snare, to cause to stumble.  Their own indignation at what they perceive to be socially incorrect is their stumbling block; it is the cause of their failure to recognize Christ's authority and power.  Christ's response, "A prophet is not without honor except in his own country, among his own relatives, and in his own house" is very important -- particularly, as is noted above, because it is found in all four Gospels.  For what it instructs us to notice is that the nature of the prophetic is to take us outside of our own narrow definitions of life, to open up to us what we're missing, to show us what lies beyond what we think we know.  The townspeople "know" a particular order of things, a particular ranking and hierarchy, and also a particular set of relationships in and amongst and between themselves.  This includes Jesus the carpenter, and His extended clan, in their hometown and their experience of Him growing up there.  But that does not include whatever was hidden from them.  It doesn't include what we might call the "apocalyptic," which literally means in Greek that which is revealed.  That is, the things which God, of necessity, reveals to us because we don't commonly perceive the things of God with our limited means of perception and ways of looking at things.  Jesus is revealed as divine Son through His ministry, but how can that be true of the Carpenter, from Nazareth, one of their neighbors and relation to the rest of His brothers and sisters and mother whom they know?  God calls us outside of our normal experiences, and outside of our set values on things, outside of the ways we already know and have learned to relate to things and to people.  When that happens, our world is changed, shaken up.  We're taught to rethink, to repent -- which literally means, in the Greek word for repentance, to "change our minds."  But what we might crucially observe from this scene in Christ's hometown of Nazareth is the relationship of faith to our capacity to open our minds to the things of God, even when they shake up our notions of how things have always been, or what we have "always" believed.  Faith asks of us to open up, to look toward something that we don't yet know in full.  It asks us to look toward a future, and to grow in understanding, especially in our relationships both to God and to our neighbor.  It is this crucial aspect of faith that seems to be addressed here by Jesus,  even when He is in their midst, even when His perplexing show of wisdom and His mighty works are on display before them.  ("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!")   Yet God is revealed in this Carpenter whom they've always known but never suspected could possibly play this role.  God's work is revealed in His hands -- those same hands that no doubt they've seen work with nails and will yet bear the marks of nails!  (See John 20:24-29.)  There are times in our lives when, through faith, we will be called out of what we think we know, and asked to expand in faith to something new, a way to shake up our lives and change the way we see the world, even change the way we relate to one another.  These might easily be times of great scandal, when there will be some whose indignation will follow upon the path we choose in faith, in response to a prayerful life.  But Christ has come before us to show us that this is also part of a life of faith, even pronouncing it the lot of a prophet, even when honor is found with outsiders.  Let us remember Jesus' response of humility, and the disciples who will follow Him in the apostolic mission He gives them, as He sends them out in complete humility and dependence upon God, for this is the way of the prophets in the world.

 

 

The kingdom of heaven is at hand

 

 These twelve Jesus sent out and commanded them, saying:  "Do not go into the way of the Gentiles, and do not enter a city of the Samaritans.  But go rather to the lost sheep of the house of Israel.  And as you go, preach, saying, 'The kingdom of heaven is at hand.'  Heal the sick, cleanse the lepers, raise the dead, cast out demons.  Freely you have received, freely give.  Provide neither gold nor silver nor copper in your money belts, nor bag for your journey, nor two tunics, nor sandals, nor staffs; for a worker is worthy of his food.  

 

"Now whatever city or town you enter, inquire who in it is worthy, and stay there till you go out.  And when you go into a household, greet it.  If the household is worthy, let your peace come upon it.  But if it is not worthy, let your peace return to you.  And whoever will not receive you nor hear your words, when you depart from that house or city, shake off the dust from your feet.  Assuredly, I say to you, it will be more tolerable for the land of Sodom and Gomorrah in the day of judgment than for that city!"

 

- Matthew 10:5-15 

 

On Saturday, we read that Jesus went about all the cities and villages, teaching in their synagogues, preaching the gospel of the kingdom, and healing every sickness and every disease among the people.  But when He saw the multitudes, He was moved with compassion for them, because they were weary and scattered, like sheep having no shepherd.  Then He said to His disciples, "The harvest truly is plentiful, but the laborers are few.  Therefore pray the Lord of the harvest to send out laborers into His harvest."  And when He had called His twelve disciples to Him, He gave them power over unclean spirits, to cast them out, and to heal all kinds of sickness and all kinds of disease.  Now the names of the twelve apostles are these:  first, Simon, who is called Peter, and Andrew his brother; James the son of Zebedee, and John his brother; Philip and Bartholomew; Thomas and Matthew the tax collector; James the son of Alphaeus, and Lebbaeus, whose surname was Thaddeus; Simon the Cananite, and Judas Iscariot, who also betrayed Him.

 

These twelve Jesus sent out and commanded them, saying:  "Do not go into the way of the Gentiles, and do not enter a city of the Samaritans.  But go rather to the lost sheep of the house of Israel.  And as you go, preach, saying, 'The kingdom of heaven is at hand.'  Heal the sick, cleanse the lepers, raise the dead, cast out demons.  Freely you have received, freely give.  Provide neither gold nor silver nor copper in your money belts, nor bag for your journey, nor two tunics, nor sandals, nor staffs; for a worker is worthy of his food."  My study Bible points out that the disciples' mission is like Christ's:  to preach and to heal.  It also remarks that Jesus sends the disciples out on this first mission only to the Jews.  Christ's earthly ministry, it says, was focused on the Jews (Matthew 15:24) so that, after the Resurrection, the Jews could not blame the disciples for going "to uncircumcised men" (Acts 11:3).  Jesus is preparing them to be single-minded in their mission to preach and heal.  He reminds them that His power is free; that is, a gift from God.  He also teaches them to carry no money so they can't be accused of greed and will learn dependence upon God.  

"Now whatever city or town you enter, inquire who in it is worthy, and stay there till you go out.  And when you go into a household, greet it.  If the household is worthy, let your peace come upon it.  But if it is not worthy, let your peace return to you.  And whoever will not receive you nor hear your words, when you depart from that house or city, shake off the dust from your feet.  Assuredly, I say to you, it will be more tolerable for the land of Sodom and Gomorrah in the day of judgment than for that city!"  Jesus commissions His servants to give a greeting of peace; my study Bible tells us that this is the same peace that was proclaimed by the prophets (Isaiah 52:7), that Jesus would offer to the disciples (John 14:27, 20:19), and that would be revealed as a fruit of the Holy Spirit (Galatians 5:22).  To this day we hear the same peace of Christ is offered to the faithful in the Liturgy, in the words, "Peace be to all."

What is peace, after all?  The comments from my study Bible open up that question for us to ask ourselves, and to remark upon for ourselves.  We can look at the peace of the prophets, as my study Bible points out.  Isaiah the prophet writes, "How beautiful upon the mountains are the feet of him who brings good news, who proclaims peace, who brings glad tidings of good things, who proclaims salvation, who says to Zion, "Your God reigns!"  (Isaiah 52:7).  We read these poetic lines and immediately note the correlation with Christ and His ministry, the proclamation of the good news of the Kingdom.  Throughout history, there have been many kinds of  "peace" proclaimed in an earthly sense.  There was the Pax Romana, which was roughly a 200 year history of relative peace and stability -- a time when the varied nations ruled by Rome lived in peace with one another due to Rome's authority.  What we call the Byzantine Empire was its continuation, which lasted another 1,000 years.  The Ottoman Empire which came later claimed for itself its own version of "peace."  But a political peace is not the same thing as God's peace, just as the kingdoms of the world are not the same substance or nature as God's kingdom.  Although human beings may dwell in God's kingdom, it is more accurate, to quote Jesus, to say that God's kingdom dwells within us or among us (Luke 17:20-21).  My study Bible points out the peace Christ extended to the disciples at the Last Supper ("Peace I leave with you, My peace I give to you; not as the world gives do I give to you. Let not your heart be troubled, neither let it be afraid" - John 14:27).  This peace is clearly Christ's to give, to extend, to declare ("Peace be with you" - John 20:19).  Finally, peace is included as part of the fruit of the Spirit, which includes love, joy, peace, longsuffering, kindness, goodness, faithfulness, gentleness, self-control (Galatians 5:22-23).  These are the fruits of the reality of the Kingdom dwelling among us/within us, and all of these things contribute to peace and the fullness of what we may understand as God's peace, the same peace which is proclaimed and offered in worship services.  Just as the "reconciliation" which came from the authority of Caesar or the Byzantine Emperor had a particular result, so the reconciliation we have in faith with our Lord offers us an entirely different type of peace.  This is a peace of substance and of depth, one that bears all kinds of mysterious fruit within us and manifests as part of us.  This is a Kingdom with which we are reconciled as a process which continues through faith and throughout our lives.  It is a faith that asks us to wrestle within ourselves in spiritual struggle, casting out that which cannot reconcile with its peace (see Matthew 18:8-9).   God's peace, or the peace of Christ, and the peace of the Spirit, is a peace that asks us for reconciliation to God's work, in spirit and in truth, to soften our hearts for the energies of grace and the transformation and fruits which can be produced.  In today's lectionary reading is also included St. Paul's words to the Corinthians regarding the primacy of love through all things, found in 1 Corinthians 13:1-13.  St. Paul tells us that everything is partial and imperfect, but when the fullness of perfection comes all that is partial, all that we know or have only "in part" will fade away.  But what abides is faith, hope, and love -- and the greatest of these is love.  St. Paul says of love, "Love suffers long and is kind; love does not envy; love does not parade itself, is not puffed up; does not behave rudely, does not seek its own, is not provoked, thinks no evil; does not rejoice in iniquity, but rejoices in the truth; bears all things, believes all things, hopes all things, endures all things" (1 Corinthians 13:4-7).  And here is the great gospel of the Kingdom of God, just as Jesus sums up all the Law and the Prophets in two commandments about love (see Matthew 22:37-40).  John will write to the Church, "He who does not love does not know God, for God is love" (1 John 4:8).  It seems that the great peace proclaimed and given by Christ is that which enjoins us to participate and grow in love, and this is the real substance of the Kingdom.  It is not in manipulation and coercion but in this truth, in our faith, in the working of the Kingdom within us, however we may participate, and in an ongoing dynamic work throughout our lives which calls us always forward in God's love.  The energies of grace and mercy hold truth, substance, something real with which we are reconciled:  our peace is not watered down or compromised or manipulated away but holds its own strength in love.  Let us keep in mind that this is the real substance of God's peace, which is offered to us, and which we, as Christ's disciples, may bear within us, and offer to the world.   Perhaps the most remarkable difference with a worldly peace is that God's peace has been freely given to us, and therefore we freely give.  Hence, a purely materialist viewpoint so easily misses the most precious thing of all.

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 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 the Sea of Galilee again to 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.   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.   Jesus' own country is Nazareth in Galilee, the place where He was raised from childhood.   These are people in the synagogue who know His extended family.  (Brothers and sisters are terms frequently used for extended family and relatives such as cousins, nephews, and step-siblings both in Scripture and by custom in the Middle East.)   Their familiarity with Him and His "place" among them makes for a difficult adjustment to the reality of His ministry, and so they are offended at Him.  My study bible points out that the double response of being both astonished and offended happens frequently with those who encounter Christ (Luke 11:14-16; John 9:16).   Jesus' rejection in his own country foreshadows the rejection by the whole Jewish nation at the trial before Pilate (John 19:14-15).  This saying by Jesus, that 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 (see also Matthew 13:57, Luke 4:24, John 4:44).  Even Jesus marveled because of their unbelief.  The other occasion upon which we're told Jesus marveled is at the faith of the centurion (Matthew 8:10, Luke 7:9).

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 tells us that the twelve were sent out on this first apostolic journey two by two.  In Matthew's Gospel, the apostles' names are given in pairs, suggesting who may have traveled with whom (Matthew 10:1-4).  We note the careful humility with which they are to accomplish their mission, which Jesus spells out quite explicitly and deliberately.  To stay in one house until they depart means not to "trade up" for better lodgings as they are accepted in a place.  Any rejection is simply to be met by shaking off the dust under their feet as they depart from there, as a testimony against them.  To anoint the sick with oil has not merely medicinal value but also sacramental value, my study bible notes.   It says, "As God's healing power is bestowed through creation (5:27; Numbers 21:8-9; 2 Kings 13:21; John 9:6-7; Acts 5:15, 19:11-12), so oil is a vehicle of God's mercy and healing in the Church (James 5:14)."

It's interesting to note that Jesus marvels twice in the Gospels.  One incident is with the rejection of His townspeople in Nazareth.  The other is at the faith displayed by the foreigner, the centurion, when Jesus said, "Assuredly, I say to you, I have not found such great faith, not even in Israel!" (Matthew 8:10).  This word for marvel in the Greek has as its root the same word that's used in common modern language for "miracle."   (That He can do no mighty work due to the lack of faith in Nazareth is the Scriptural language for miracle.)  Marvel means in the context of the Scripture to cause amazement and wonder and astonishment.  That people marvel and wonder and are amazed is one thing.  But when Jesus Himself marvels we really have to be struck by this story.  How can the "knower of hearts" marvel?  What is it He is wondering at, this Creator who has assumed a fully human life and still remains divine?  He knows full well in advance that Judas plans to betray Him, He seems to know all that will happen, and a number of times we're told that He knows what is in men's hearts.  And so, why and how does He marvel at these times -- at the lack of faith of His townspeople in Nazareth, and at the great faith expressed by the centurion?   I'm certain that great theologians have pondered this question and perhaps have an answer that I am not aware of.  But to me this "amazing" phenomenon suggests that God knows each and every thing about us -- but that the great depth and mystery of faith is truly left  to something deep within us that answers with acceptance or rejection.  It almost seems as if the text is telling us that Jesus' incarnation as Messiah, this great cosmic mission that is at the center of all history, opens up revelations to amaze even the Creator Himself.  How human beings respond to the "God-man," Christ, becomes a revelation to all of Creation, and even to the Lord.  Oh, I am certain that in the fullness of the reality of the Trinity, all things are known; but nevertheless, human free will does indeed remain an intriguing mystery.  It is the boundary that God will not cross, for God does not compel us to love God.  Jesus' messianic mission as the Son who is both fully human and fully divine sets off sparks and ripples that continue to amaze, to create wonder, and, I personally imagine, to dazzle a universe via the human responses it creates and builds.  (Today's reading, after all, gives us the first apostolic mission, in which Christ's power is shared with those human beings whose faith is such that they grow from disciples to apostles.)  Jesus Himself said He didn't come to bring peace but a sword, and in this division between the faith of the centurion and the lack of faith of His townspeople, we can see what He's talking about.  So much depends upon just our response.  Can we overcome the "worldly" influence of familiarity or set ways of thinking or values we need to discard?  The centurion has himself been able to do so in having faith in Christ and Christ's power.  Jesus' fellow townspeople have not, and so His power does not work among them -- there is no human faith to connect with His power to heal.  Let us marvel as well at this tremendous mystery of both our creation and Creator -- the One who has given us so much contained within us, and who depends upon us to return His love.   God knows our hearts.  The question of faith asks us if we can "know" God.