And they cast out many demons, and anointed with oil many who were sick, 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 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 not mighty work there, except that He laid His hands on a few sick people and healed them.  And He marveled because of their unbelief.  Then He went about the villages in a circuit, teaching.

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

- Mark 6:1-13

In yesterday's reading, we that when Jesus had crossed over again by boat to the other side (after healing a demoniac in the country of the Gadarenes), 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."    My study bible points out the double response of being both astonished and offended, and that this occurs frequently with those who encounter Christ (Luke 11:14-16; John 9:16).   Jesus' rejection in his own country foreshadows His rejection by the nation at His trial before Pilate, my study bible adds (John 19:14-15).  Let us recall also that "brothers" even still today across the Middle East, can be used to refer to stepbrothers or cousins, extended family.  Jesus' statement that "a prophet is not without honor except in his own country . . ." is so significant that it is found in all four Gospels (see also Matthew 13:57, Luke 4:24, John 4:44).

Now He could do not mighty work there, except that He laid His hands on a few sick people and healed them.  And He marveled because of their unbelief.  Then He went about the villages in a circuit, teaching.  We note the significance of unbelief of all but a few people in Nazareth.  This is not a statement about Jesus' lack of power, but rather about the role faith plays in the use of that power.  My study bible comments that while grace is always offered to all, 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.  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.   We note that Jesus began to send them out two by two; this information is found here in Mark's Gospel, but is reflected Matthew's Gospel, where their names are listed in pairs (Matthew 10:1-4), perhaps indicating who traveled with whom.   We note Jesus' instructions:  their mission is like His.  They must travel in humility, without many possessions or ostentatious appearance.  They must stay with whomever first welcomes them, and not "trade up" for better accommodations after they are more well-known.  Jesus invests His own power in these men, and it is a power that works against the effects of evil, the force of the evil one.  We also note the effects of bringing the kingdom and its power close by:  they will shake off the dust under their feet as a testimony against those who will not receive nor hear them, for the day of judgment.   We also note that they have been sent to preach that people should repent.  This is a preaching of the practice of reorientation toward the kingdom of heaven.

And they cast out many demons, and anointed with oil many who were sick, and healed them.   To cast out demons is a sign of rejection of that which is against the kingdom of heaven.  My study bible adds that anointing the sick with oil hasn't simply medicinal value but sacramental value.  It notes that 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).  

One thing important to note is the sharing of Christ's power with His creation.  Not only is His power shared with His disciples/apostles, but my study bible also points out how that power may also be conveyed through other elements of creation, such as holy oil for anointing and chrismation.  From the earliest years of the Church, as reported in the Acts of the Apostles, we observe this faith.  The citations in the paragraph above, from both Old and New Testaments, also attest to the long history of this belief (such as in the story of the effects of the bones of Elisha in 2 Kings 13:21).  So what are we in the modern world of science and technological development to make of this long history of faith in this effective power made manifest through elements of creation?   Either we are going to accept that we also consist of spirit and not simply matter, or decide to ignore the existence of spirit altogether.  From a wholistic perspective, there are many layers of substance to a human being.  Body, soul, and spirit are inseparable.  We know from human experience what personal illness can mean in our lives, that it is so often not just a matter of battling illness of the flesh, but also the corresponding psychological and spiritual ailments that may accompany that struggle and be part and parcel of it.  The psychological or spiritual aspects occur not simply as reaction to the possibilities of physical suffering, but quite often psychological, spiritual, and physical illness are inseparable and may co-occur at many varying degrees of seriousness.  In fact, any one of these aspects may affect another:  it is not necessarily clear which comes first.  What we do understand -- even in a modern scientific perspective -- is the interaction and inseparability of all of these parts of ourselves.  Modern scientific studies frequently cite the influence of the physical upon the psychological (such as the effect of deficiencies of nutrients or chemicals made by the body, or the study of genetic differences and mutations that may contribute even to psychological or physical diseases).  We also know well the influence of psychological ailments upon the body, such as how depression may affect the immune system (see this article).  But where does the spiritual come into it?  If science can tell us of the interaction of psychology and the material body, then why not assume that a corresponding spiritual reality -- which science simply cannot and does not study -- also interacts with us on all these levels, and also may do so with elements of creation such as we read about in Scripture?  There are studies about the efficacy of prayer on disease, showing positive results, but science cannot presume spiritual cause, simply because "it just doesn't go there."  That said, it would be a poor scientist indeed, and very poor science, that assumes that what has seemingly been proven is all that exists, and that there is nothing more to life.  Through the lives of saints and mystics, and the testimony of Scripture compiled literally through thousands of years of human experience, we know the interaction of the spiritual life within ourselves and in our world.  Through prayer and other experience, we come to understand the role that faith plays in our lives.  We also know fully that in this spiritual realm we have the freedom to reject that faith.  The casting out of demons, and the role of the demonic as reflected so far in nearly every incident of Mark's Gospel, tell us an important part of the story of the spiritual:  that as far as our faith is concerned, even beings that are purely spiritual may reject the faith in Christ that is preached here.  And so, as human beings -- and even for every element of this created world -- we are somehow caught in the middle of such a spiritual choice.  We either choose to be connected to this faith, or not.  The question is really what role that plays in our lives, and how it interacts with us, with our decisions and influences.  Even the recognition of evil plays an important role in what our lives are like.  Far from the simplistic assumption that "blaming the devil" results in a lack of responsibility and true seeking of causes of ailments that plague our world on every level (such as injustice, for example), a recognition of this free will choice and the presence of evil does the opposite:  it makes it more clear what role our own choices and responsibilities play at our deepest root level of consciousness.  Why is humility so important for these disciples?  Why does holy power work best through those willing to give up a materialistic perspective on the things of this world, self-aggrandization, and self-centeredness?  How does a life consecrated to service to God work not only to bring this power of the kingdom of heaven close by, but also create effective help for human beings?   Moreover, how does the power of repentance, a simple reconsideration of our outlook or attitude or habit, constitute an opening up to what is better, and transcendent realities of love and mercy that may manifest through our own capacity for spiritual change?  These are mysteries that can only open up through our positive capacity for receptiveness to faith "that moves mountains" (Mark 11:23).  This is not about magic, but rather about the capacity for the holy to manifest itself in creation.  It is about the kingdom of heaven and where it belongs, and about our choices to receive that kingdom within ourselves.  Let us consider what it means to be wholly and truly healthy -- body, soul, and spirit -- and what that takes and means for our lives.  It may conflict with a certain modern point of view, but it cannot be denied by science, only affirmed through studies of the lives of the faithful.  

Whoever does not bear his cross and come after Me cannot be My disciple

 Now great multitudes went with Him.  And He turned and said to them, "If anyone comes to Me and does not hate his father and mother, wife and children, brothers and sisters, yes, and his own life also, he cannot be My disciple.  And whoever does not bear his cross and come after Me cannot be My disciple.  For which of you, intending to build a tower, does not sit down first and count the cost, whether he has enough to finish it -- lest, after he has laid the foundation, and is not able to finish, all who see it begin to mock him, saying, 'This man began to build and was not able to finish.'  Or what king, going to make war against another king, does not sit down first and consider whether he is able with ten thousand to meet him who comes against him with twenty thousand?  Or else, while the other is still a great way off, he sends a delegation and asks conditions of peace.  So likewise, whoever of you does not forsake all that he has cannot be My disciple.

"Salt is good; but if the salt has lost its flavor, how shall it be seasoned?  It is neither fit for the land nor for the dunghill, but men throw it out.  He who has ears to hear, let him hear!"

- Luke 14:25-35

On Saturday, we read that Jesus was invited to eat bread at the home of one of the rulers of the Pharisees on the Sabbath.  Yesterday we read that Jesus said to him who invited Him, "When you give a dinner or supper, do not ask your friends, your brothers, your relatives, nor rich neighbors, lest they also invite you back, and you be repaid.  But when you give a feast, invite the poor, the maimed, the lame, the blind.  And you will be blessed, because they cannot repay you; for you shall be repaid at the resurrection of the just."  Now when one of those who sat at the table with Him heard these things, he said to Him, "Blessed is he who shall eat bread in the kingdom of God!"  Then He said to him, "A certain man gave a great supper and invited many, and sent his servant at supper time to say to those who were invited, 'Come, for all things are now ready.'  But they all with one accord began to make excuses.  The first said to him, 'I have bought five yoke of oxen, and I am going to test them.  I ask you to have me excused.'  Still another said, 'I have married a wife, and therefore I cannot come.'  So that servant came and reported these things to his master.  Then the master of the house, being angry, said to his servant, 'Go out quickly into the streets and lanes of the city, and bring in here the poor and the maimed and the lame and the blind.'  And the servant said, 'Master, it is done as you commanded, and still there is room.'  Then the master said to the servant, 'Go out into the highways and hedges, and compel them to come in, that my house may be filled.  For I say to you that none of those men who were invited shall taste my supper.'"

Now great multitudes went with Him.  And He turned and said to them, "If anyone comes to Me and does not hate his father and mother, wife and children, brothers and sisters, yes, and his own life also, he cannot be My disciple."  Jesus is at the point in His ministry where He has a great many followers.  But in the midst of this "popularity," Jesus gives them a teaching to set one back on one's heels.  To follow Him takes total dedication, and His teachings must be the top priority, coming before father and mother, wife and children, brothers and sisters -- and even one's own life.  This is the strength of discipleship that He says is required.  My study bible says that the command to hate one's kindred and his own life also is not to be taken literally.  We are rather to hate the way our relationships with others can hinder our total dedication to the Kingdom of God, which takes precedence even over family ties.

"And whoever does not bear his cross and come after Me cannot be My disciple."  This saying goes directly in line with Jesus' previous statement about discipleship taking priority over all else in life.  To bear one's own cross is to be willing to let all go for the sake of discipleship, if need be.  That is, whatever it is we cling to that needs to change in the light of Christ's communion with us.  My study bible notes that each person must take up his own cross.  The burden in our worldly lives is different for each person, and each person has been chosen by God to bear certain struggles for one's own salvation and the salvation of those around oneself.  My study bible adds that this cross asks of us a continual practice of faith and obedience, even to the point of being shamed and persecuted by the world.

"For which of you, intending to build a tower, does not sit down first and count the cost, whether he has enough to finish it -- lest, after he has laid the foundation, and is not able to finish, all who see it begin to mock him, saying, 'This man began to build and was not able to finish.'  Or what king, going to make war against another king, does not sit down first and consider whether he is able with ten thousand to meet him who comes against him with twenty thousand?  Or else, while the other is still a great way off, he sends a delegation and asks conditions of peace.  So likewise, whoever of you does not forsake all that he has cannot be My disciple."  To enter into the practice of discipleship with Christ is not simple nor easy, if we take it truly seriously.  Jesus speaks of preparation, and cites the reasonableness of planning to undertake a great project.  Are we prepared for this?  Are we prepared to sacrifice or give up certain things that it may take for us to truly follow Him?  My study bible cites 1 Corinthians 3:10-15.  St. Paul gives an illustration of this process, likening it to the construction of "God's building," of which we are each a part.

 "Salt is good; but if the salt has lost its flavor, how shall it be seasoned?  It is neither fit for the land nor for the dunghill, but men throw it out.  He who has ears to hear, let him hear!"  In Matthew's Gospel, this reference to disciples as salt is found in the Sermon on the Mount (Matthew 5:13).  It is given by Jesus after the Beatitudes, and after His teaching, "Blessed are you when they revile and persecute you, and say all kinds of evil against you falsely for My sake. Rejoice and be exceedingly glad, for great is your reward in heaven, for so they persecuted the prophets who were before you."  We see the consistent emphasis on the taking up of one's cross; that this life of discipleship is worth it, regardless of our worldly experience of sacrifice.  As the "salt of the earth" we are prepared for the long haul, to take on this journey of discipleship, accepting what comes and reaping the rewards of the blessings of the Kingdom as our true treasure.

Here is the full quotation of 1 Corinthians 3:10-15, cited by my study bible in relation to today's passage:  "According to the grace of God which was given to me, as a wise master builder I have laid the foundation, and another builds on it. But let each one take heed how he builds on it.  For no other foundation can anyone lay than that which is laid, which is Jesus Christ.  Now if anyone builds on this foundation with gold, silver, precious stones, wood, hay, straw, each one’s work will become clear; for the Day will declare it, because it will be revealed by fire; and the fire will test each one’s work, of what sort it is. If anyone’s work which he has built on it endures, he will receive a reward. If anyone’s work is burned, he will suffer loss; but he himself will be saved, yet so as through fire."  This is a good example of what Christ is speaking about in today's reading, because it also illustrates what it is to take up one's own cross.  Christ is the foundation upon which we build our lives.  And each one of us makes his or her own contribution to this building, just as we are the "living stones" cited by St. Peter, as those who make up a spiritual house:  "Coming to Him as to a living stone, rejected indeed by men, but chosen by God and precious, you also, as living stones, are being built up a spiritual house, a holy priesthood, to offer up spiritual sacrifices acceptable to God through Jesus Christ" (1 Peter 2:4-5).  Note how St. Paul teaches us that each builds as he or she can -- but even the work that is burned becomes a sacrifice as in taking up one's cross; salvation still happens through the work of this fire.  So it is when we struggle in discipleship.  We may have attachments, such as to family, or habits we acquire from our upbringing, that will need revisiting within our communion with Christ.  Did you learn abuse in your family?  What comes under the definition of love that doesn't come up to Christ's standard?  The habits and practices of a modern world -- particularly when it comes to sexuality -- don't always teach us how precious our own sexuality really is, and how much it determines our soul's understanding of love and loyalty.  Modern notions of sexual morality have been made under the label of "freedom," but in effect they don't take into consideration the power of personal integrity and the soul's sovereignty that our ancient ancestors understood a choice for virginity  to really mean within the context of their own societies.  Christ says that we must choose carefully to make a plan for discipleship:  loyalty to Him comes first.  Many of the ancient martyrs of the Church were young women, promised in marriage by their families, but who chose instead their fidelity to Christ over all else.  This is a story repeated throughout Church history in the monastic tradition.  What is important is that we understand that it is every aspect of our lives that comes under the glare of the bright light of Christ.  There will be hidden assumptions we no longer may wish to go along with, things easily accepted as part of a group or crowd or family, or whatever social unit is important to us.  The cross we each take up will be the personal struggle within each one of us, but the discipleship of Christ will bring us firmly into a reality in which we will come to truly know ourselves and the reality of God's love -- which includes things we did not know ourselves capable to do, as well as those things we may assume must be ours to do but which we will have to forego.  Let us plan accordingly, and accept His will over all others.  Christ promises no utopia, but what he offers us is real life.

How can Satan cast out Satan?

 . . . and Judas Iscariot, who also betrayed Him.  And they went into a house.

Then the multitude came together again, so that they could not so much as eat bread.  But when His own people heard about this, they went out to lay hold of Him, for they said, "He is out of His mind."

And the scribes who came down from Jerusalem said, "He has Beelzebub," and, "By the ruler of the demons He casts out demons."  So He called them to Himself and said to them in parables:  "How can Satan cast out Satan?  If a kingdom is divided against itself, that kingdom cannot stand.  And if a house is divided against itself, that house cannot stand.  And if Satan has risen up against himself, and is divided, he cannot stand, but has an end.  No one can enter a strong man's house and plunder his goods, unless he first binds the strong man.  And then he will plunder his house.

"Assuredly, I say to you, all sins will be forgiven the sons of men, and whatever blasphemies they may utter, but he who blasphemes against the Holy Spirit never has forgiveness, but is subject to eternal condemnation" -- because they said, "He has an unclean spirit."

Then His brothers and His mother came, and standing outside they sent to Him, calling Him.  And a multitude was sitting around Him, and they said to Him, "Look, Your mother and Your brothers are outside seeking You."  But He answered them, saying, "Who is My mother, or My brothers?"   And He looked around in a circle at those who sat about Him, and said, "Here are My mother and My brothers!  For whoever does the will of God is My brother and My sister and mother."

- Mark 3:19-35

In yesterday's reading, Jesus was swamped by people who came for healing from all parts of Israel, and beyond.  Although He is in Galilee, they come to Him in such great numbers that He instructs that a boat be kept ready (as He was teaching by the sea) in case He might be crushed by the crowds.  And the unclean spirits, whenever they saw Him, fell down before Him and cried out, saying, "You are the Son of God."  But He sternly warned them that they should not make Him known.  And He went up on the mountain and called to Him those He Himself wanted.  And they came to Him.  Then He appointed twelve, that they might be with Him and that He might send them out to preach, and to have power to heal sicknesses and to cast out demons:  Simon, to whom He gave the name Peter; James the son of Zebedee and John the brother of James, to whom He gave the name Boanerges, that is, "Sons of Thunder"; Andrew, Philip, Bartholomew, Matthew, Thomas, James the son of Alphaeus, Thaddaeus, Simon the Cananite, and Judas Iscariot, who also betrayed Him.  And they went into a house.jk

 . . . and Judas Iscariot, who also betrayed Him.  And they went into a house.  The lectionary again gives us this verse, as it did in yesterday's reading.  We are reminded that Jesus' life in this world will be plagued by the same things that ail and afflict us.  He is here to share life with us, to teach us how to walk in this world as subjects of His Kingdom.

Then the multitude came together again, so that they could not so much as eat bread.  But when His own people heard about this, they went out to lay hold of Him, for they said, "He is out of His mind."  My study bible says, "His own people are His relatives, who do not yet comprehend Jesus and His mission."   We've just read of Jesus' fame.  Drawing great attention to Himself is not what His family is happy with; they think He is "beside Himself." 

And the scribes who came down from Jerusalem said, "He has Beelzebub," and, "By the ruler of the demons He casts out demons."  So He called them to Himself and said to them in parables:  "How can Satan cast out Satan?  If a kingdom is divided against itself, that kingdom cannot stand.  And if a house is divided against itself, that house cannot stand.  And if Satan has risen up against himself, and is divided, he cannot stand, but has an end.  No one can enter a strong man's house and plunder his goods, unless he first binds the strong man.  And then he will plunder his house.  My study bible notes, "Jesus clearly is plundering the strong man, the devil, whose goods were the people he oppressed.  Jesus' work brings total triumph.  Not one demon is able to resist Him."  Here we have a central metaphor to Mark's Gospel, about which we've spoken in several previous commentaries.  His family cannot believe what they are seeing, and others respond in an even more vigorous way.  Although there is no open announcement of Jesus' divine identity, the implications of what He is doing are clear, and there are those in the religious establishment who must denounce Him. 

"Assuredly, I say to you, all sins will be forgiven the sons of men, and whatever blasphemies they may utter, but he who blasphemes against the Holy Spirit never has forgiveness, but is subject to eternal condemnation" -- because they said, "He has an unclean spirit."  My study bible puts it thus:  "The 'unforgivable sin' is the accusation that Jesus performs exorcisms by the power of a demonic spirit instead of the Holy Spirit.  This is blasphemy."  Jesus makes very clear our own receptivity regarding the work of the Spirit among us:  it's a necessity that this work not be blasphemed or attributed to what is evil or against His Kingdom.


Then His brothers and His mother came, and standing outside they sent to Him, calling Him.  And a multitude was sitting around Him, and they said to Him, "Look, Your mother and Your brothers are outside seeking You."  But He answered them, saying, "Who is My mother, or My brothers?"   And He looked around in a circle at those who sat about Him, and said, "Here are My mother and My brothers!  For whoever does the will of God is My brother and My sister and mother."  My study bible has two notes on the traditional understanding of this passage:  "In the Greek patristic tradition, these brothers are identified as stepbrothers of Jesus, sons of Joseph by a previous wife.  In the Latin tradition, they are seen as relatives, such as cousins."  Still, in the Middle East, extended family are called "brothers."  Another note reads:  "Jesus is not necessarily belittling His mother and relatives.  Who was more obedient to the will of God than Mary who said, 'Let it be to me according to your word' (Luke 1:38)?  In effect Jesus is saying, 'Be like My mother.  Do the will of God as she does.'  In obeying God we become sons of God and brothers with other Christians -- spiritual relationships which are more valuable than natural ones." 

Jesus leaves no doubt about the centrality of the Kingdom He has come here to bring.  In today's reading, we observe first of all the response of His family, who can't quite grasp what is happening.  Jesus' public ministry is something new in many, many ways.  They can't understand what He is doing.  Next comes the accusation from the religious leadership, that Jesus in fact performs His powerful healing miracles (and exorcisms) via the power of Satan.  But Jesus puts this into context:  How can Satan cast out Satan?  Jesus is here to take the kingdom of the evil one, the "strong man" and thus He is something new.  He is the "stronger man" bringing in a more powerful Kingdom.  Finally, it is put into context when Jesus condemns those who blaspheme the work of the Spirit, making a clear statement of what He is truly about, and the power that is at work through the things He is doing that make all seek Him and come to Him who are bound with any affliction.  And in that is contained a responsibility for each of us; how do we know this work, and recognize it among us?  It is this recognition, and following its action in our own lives, that creates true community for us; in essence, forming in us the bonds that make us brother and sister to Christ, having in common a Father, as children by adoption.  It is a clear statement of the centrality of this Kingdom, its power and its actions in our lives and in our hearts.  How do you respond to the Spirit's work today for yourself?

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

Now it came to pass, when Jesus had finished these parables, that He departed from there. When He had come to His own country, He taught them in their synagogue, so that they were astonished and said, "Where did this Man get this wisdom and these mighty works? Is this not the carpenter's son? Is not His mother called Mary? And His brothers James, Joses, Simon, and Judas? And His sisters, are they not all with us? Where then did this Man get all these things?" So they were offended at Him. But Jesus said to them, "A prophet is not without honor except in his own country and in his own house." Now He did not do many mighty works there because of their unbelief.

- Matthew 13:53-58

In yesterday's reading, Jesus gave us several new parables about the kingdom to ponder. Over the course of the past week, we have been introduced to the concept of parables, and given many different parables in Matthew's Gospel, each illustrating a new facet of understanding about the kingdom, drawing us into its mystery, and asking us to have ears to hear, to be able to receive. (See all the readings beginning from Tuesday, October 25th - Behold, a sower went out to sow - to yesterday's reading.) Yesterday, we received, in addition to all the other parables we'd been given, the parable of the pearl of great price, the treasure hidden in a field, and the dragnet cast into the sea -- which picked up everything but from which the bad would be thrown away, another illustration of the judgment at the end of the age. We are to understand the depth of treasure and worth found in this kingdom, more precious than anything else in our lives. Jesus pronounced all of these illustrations -- and the things of Scripture from of old -- to be treasure old and new. In other words, we need to take into account all of it. He said, "Therefore every scribe instructed concerning the kingdom of heaven is like a householder who brings out of his treasure things new and old." The Gospel, as written by Matthew, is a reflection of this saying.

Now it came to pass, when Jesus had finished these parables, that He departed from there. When He had come to His own country, He taught them in their synagogue, so that they were astonished and said, "Where did this Man get this wisdom and these mighty works?" Jesus has traveled to Nazareth, the town in which He was brought up. All the people here are familiar with His family. Jesus has never gone to a rabbinical school, never studied with a famous rabbi from whom He could derive authority. His authority, wisdom and power are His own, in His own person. In some sense, His ministry is a great revelation to all in His hometown.

"Is this not the carpenter's son? Is not His mother called Mary? And His brothers James, Joses, Simon, and Judas? And His sisters, are they not all with us? Where then did this Man get all these things?" So they were offended at Him. Let us consider for today's reading what it is to be blinded by the conventional, by the things we think we now -- so that we cannot see what is in the midst of us. This is a great metaphor for the holy: at no time do we necessarily understand the working of the Holy Spirit among us or within us, nor the countless angels that may be in our midst. But in faith, we trust that God is always there. Relying too much on the things we think we know, on the order we think we understand, may leave us completely blind to the holy, even when its presence is revealed among us through powerful signs and wisdom. Here, Jesus' neighbors commit the great mistake of relying too much on a worldly social order they think they know. But God "lifts up the lowly" and "fills the hungry with good things" -- these words are from the Canticle of Mary, Jesus' mother, called the Magnificat. We may look now more closely at her words, from Luke's Gospel, said as she visited her cousin Elizabeth: "He has scattered the proud in the imagination of their hearts. He has put down the mighty from their thrones, and exalted the lowly. He has filled the hungry with good things, and the rich He has sent away empty." This is her song about the great thing that has happened to her, and to us -- the Child in her womb at the time. Clearly, it indicates that the social order is shaken up by God's power and strength. But their neighbors cannot accept it, even though (now thirty or so years later) the fruits of His ministry are clear. Instead, they are simply offended. My study bible says, "Even in his own country, Nazareth, Jesus finds not acceptance but rejection. In their envy, although they can find no fault in His words and miracles, the Nazarenes dismiss Him on the basis of the unimportance of His family."

But Jesus said to them, "A prophet is not without honor except in his own country and in his own house." Now He did not do many mighty works there because of their unbelief. Why is it so difficult for a prophet to be honored and accepted? Perhaps precisely because of the startling nature of God's work among us. The holy will always challenge the things we think we know -- it will bring wisdom and power -- precisely the things Jesus' hometown neighbors are offended at. Jesus' wisdom and power (in His great works) speak of authority, and this authority doesn't come from man, but from God. But there is a price to pay for the rejection of the holy: Jesus did not do many mighty works there because of their unbelief. Just as we have been reading parables about the kingdom, designed to draw out our understanding and faith, so their lack of faith means they can receive nothing of what He is bringing to them. There is no connection in faith.

Let us consider what it means to be too rooted in our systems of hierarchy, to the point where we lock out what the divine may be bringing to us, or showing to us. There is an interesting parallel here to the original story of the Garden in Genesis. In some sense, the result of a separation from God becomes a structure of worldly power, a hierarchy of material might that brings toil and oppression and pain. In this story, we can see an allegory in the neighbors who refuse to receive the Kingdom in their midst, that has come near. Instead, they cling to the social order, the rank in their society, and refuse to receive what God has done. So, allow us to propose that we consider today what it is to receive God. We know, through 2,000 years of Church history, that saints come in all forms, and the work of the holy may always be surprising, the last thing we expect. Jesus has thanked the Father that things have been hidden from the wise and prudent, and revealed to babes. We know the powerful virtue of humility, as it has been taught throughout the spiritual history of Israel, and the teachings of Christ. Let us understand, then, what it is to keep our hearts open, our spiritual eyes and ears ready to hear and to receive. Jesus' powerful parables have opened up a teaching to us that we are to receive mystery, things which we don't necessarily know nor expect, and that anything is worth giving up for His pearl of great price, the Kingdom. In the story of Jesus' neighbors we are taught what it is to be blinded to the things of God. Matthew ends Chapter 13, which introduces us to parables, and fills us with many of the parables Jesus taught, with this story. Let us understand then, in our own lives, the great and joyful news, the powerful might of God that may just be found in what we consider the poor and humble, the ones we may dismiss with conventional sight. But we have to have eyes and ears to see and hear. God will work where we least expect it, and challenge us to stretch our understanding with what God reveals.

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

Now it came to pass, when Jesus had finished these parables, that he departed from there.

When he had come into his own country, he taught them in their synagogue, so that they were astonished and said, "Where did this man get this wisdom and these mighty works? Is this not the carpenter's son? Is not his mother called Mary? And his brothers James, Joses, Simon, and Judas? And his sisters, are they not all with us? Where then did this man get all these things? So they were offended at him. But Jesus said to them, "A prophet is not without honor except in his own country and in his own house." Now he did not do many mighty works there because of their unbelief.

- Matthew 13:53-58

Jesus has just finished teaching his famous parables of the Sower (Why do you speak to them in parables? and Therefore hear the parable of the sower), of the Wheat and the Tares (and its explanation here), the Mustard Seed and the Leaven, and the Hidden Treasure, the Pearl of Great Price and the Dragnet. In today's reading, he journeys to his hometown of Nazareth.

On today's passage, my study bible has the following note: "Even in his own country, Nazareth, Jesus finds not acceptance but rejection (see John 1:11). In their envy, although they can find no fault in his words and miracles, the Nazarenes dismiss him on the basis of the unimportance of his family."

Now it came to pass, when Jesus had finished these parables, that he departed from there. When he had come into his own country, he taught them in their synagogue, so that they were astonished and said, "Where did this man get this wisdom and these mighty works? Is this not the carpenter's son? Is not his mother called Mary? And his brothers James, Joses, Simon, and Judas? And his sisters, are they not all with us? My study bible teaches (in the note, above) that these questions of the Nazarenes in the synagogue are reflections of the humbleness of his family. The locals insist that they know full well who he is by the identity of his family members. Where then did this man get all these things? So they were offended at him. Where then did this man get all these things? How can he possibly know what he knows? How does he think he has any authority to teach? These are the questions we ask ourselves when someone comes in a humble package. Jesus is without qualifications. He doesn't cite a famous teacher under which he studies. He doesn't cite someone else's opinion (a recognized authority). Repeatedly in the gospels we are given a picture of Jesus who lives by his own authority - the scribes, Pharisees and others such as the Sadducees and Herodians do not recognize his authority either. He is a charismatic preacher, as was John the Baptist. Their popularity is among the poor and the common people, who listen with delight as Jesus pokes holes in the arguments of the Pharisees and scribes, and outdoes them with his own brilliant rhetoric and responses that stump them.

But Jesus said to them, "A prophet is not without honor except in his own country and in his own house." Clearly, there are those who do appreciate him, who honor him - who will listen and find meaning and value in what he has to say. But these people go by the "package" - the outside: who he is in this case is only determined by the family he was born into. So, we take from this picture the understanding that what there is to a person - and especially to this person - is different from appearance, what is on the outside, the labels we put on people when we identify them only according to external circumstances. As my study bible points out, they can take no issue with what he teaches -- they are only offended at the fact that he has anything to teach at all, given his social circumstances with which they are familiar.

Now he did not do many mighty works there because of their unbelief. Their failure to recognize the value of what he has to say, the failure to see the person rather than the familiar figure of a relative of family members they know in their town, is the failure to perceive the truth. And hence, "he can perform no mighty works there because of their unbelief." This is the danger of judging by appearances, it affects the quality and understanding and depth of our faith. Can we recognize the value of what someone - in this case, Jesus - has to say? Do we need a familiar or accepted package? And if the package is too familiar, need we reject it? This seems to be a familiar pattern, as Jesus pronounces a saying that applies not only to himself, "A prophet is not without honor except in his own country and in his own house." Perhaps it is a part of our human nature, or more likely a characteristic of our "fallenness" that we want to reject the truthful among us, the prophets who teach us where we need to change - those among us with insight. Perhaps it is simply a part of the pattern of rejection that typifies those who look elsewhere for treasure other than the heart that loves wisdom. One thing is certain, it is hard for us to see past the "package" and accept what has not already been endorsed by those whom we recognize as authoritative, especially when the package is humble.

It's interesting that this passage comes after the teaching in parables, referred to in the first paragraph, above. Jesus, and the evangelist, have been preparing us to understand that there are degrees of comprehension, degrees of reception of the wisdom of this kingdom and its teachings. Some will learn directly - as do the disciples who receive explanation of the parables and who heard the Sermon on the Mount. Some must learn indirectly through parables. As the parables teach in themselves, some of this audience for the parables will understand, and some will not. Some will take up the word with varying degrees of faith and zeal, some will fall away. But here, in Jesus' hometown, we have his complete rejection. He teaches in the synagogue, but they still can't take in, or accept what he has to say.

Repeatedly, Jesus will warn us about hypocrisy. His most scathing words are always for those religious hypocrites who live through external appearance. Included in this false understanding of what it is to love God, and to embrace truth and spiritual wisdom, therefore, must be this failure to accept what is wise and truthful and yet comes in a humble - and perhaps too familiar - package. Can we hear the new and important in someone who is not a recognized authority, not an endorsed speaker? Are we capable of discerning with our hearts? The people in Jesus' home country synagogue are those for whom their hearts are hardened by expectation, envy, and bad judgment. Can we keep our hearts open to discern what they cannot? For that, we need our eyes to be open every day - hearts and minds and spiritual eyes and ears to be attuned to what God is asking of us today, and where that message just might come from. In the Letter to the Hebrews, St. Paul says, "Do not forget to entertain strangers, for by so doing some people have entertained angels without knowing it." The same sentiment is expressed in today's passage - only in a far greater and deeper paradox. The familiar (Jesus) is the Transcendent (Son of Man). What do we fail to recognize without hearts that are open to hear, to see, and to receive? How does envy get in the way? What might you miss without the spiritual work of the heart that is always necessary as a part of our faith - and the experience of the relationship with our Father that is deeply personal, "in the secret place?"