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

 

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

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

 

- Luke 10:1–17 

 

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

 

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

 

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

 

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

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

 

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

 

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

 

 

 

 

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 harvest truly is great, but the laborers are few; therefore pray the Lord of the harvest to send out laborers into His harvest

 

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

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

 

- Luke 10:1-16 

 

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

 

 After these things the Lord appointed seventy others also, and sent them two by two before His face into every city and place where He Himself was about to go.  Then He said to them, "The harvest truly is great, but the laborers are few; therefore pray the Lord of the harvest to send out laborers into His harvest."  My study bible comments that we are to pray not only for the harvest of converts to Christ, but also for the laborers who will reach them.  

"Go your way; behold, I send you out as lambs among wolves."   Lambs form an image of the sacrificial life of the apostles, and of all followers of Christ.  The wolves, according to my study bible, are those who seek to frighten and devour those who follow the Lord (John 15:18).  

 

"Carry neither money bag, knapsack, nor sandals; and greet no one along the road.  But whatever house you enter, first say, 'Peace to this house.'  And if a son of peace is there, your peace will rest on it; if not, it will return to you.  And remain in the same house, eating and drinking such things as they give, for the laborer is worthy of his wages.  Do not go from house to house.  Whatever city you enter, and they receive you, eat such things as are set before you."   My study bible remarks on the fact that Jesus twice commands the apostles to eat whatever is offered to them.  It says that this has a twofold significance:  First, the apostles must be content with whatever is offered, even if the food is little and simple.  Second, the gracious reception of others' hospitality takes precedence over personal fasting or dietary disciplines.  It adds a note regarding St. Cassian the Desert Father, one of the earliest founders of monasticism.  When he visited a monastery, the fast was always relaxed to honor him as a guest.  He explained, paraphrasing the words of Jesus in 5:34, "Fasting is always with me, but you I cannot always have with me.  Fasting is useful and necessary, but it depends on our choice, while the law of God demands charity.  Thus receiving Christ in you, I serve you with all diligence, and when I have taken leave of you, I resume the rule of fasting again."  In this way the ascetics would obey Christ's command here and also His command not to "appear to men to be fasting" (Matthew 6:18; see also Romans 14:2-6, 1 Corinthians 10:27, Hebrews 13:2).  

"And heal the sick there, and say to them, 'The kingdom of God has come near to you.'  But whatever city you enter, and they do not receive you, go out into its streets and say, 'The very dust of your city which clings to us we wipe off against you.  Nevertheless know this, that the kingdom of God has come near you.'  But I say to you that it will be more tolerable in that day for Sodom than for that city."  My study bible points out for us that the gospel message isn't simply that there is a Kingdom at some time in the future, but rather that this kingdom of God has come near.  

"Woe to you, Chorazin!  Woe to you, Bethsaida!  For if the mighty works which were done in you had been done in Tyre and Sidon, they would have repented long ago, sitting in sackcloth and ashes.  But it will be more tolerable for Tyre and Sidon at the judgment than for you.  And you, Capernaum, who are exalted to heaven, will be brought down to Hades.  He who hears you hears Me, he who rejects you rejects Me, and he who rejects Me rejects Him who sent Me."   Jesus gives new "woes" naming cities which have failed to respond to the testimony of mighty works to the presence of the kingdom of God.  My study bible comments that judgment is severe for those who reject Christ after experiencing His grace.   In contrast, it says, those who have never known Christ due to genuine ignorance are without sin in that regard (John 15:22-24), and are instead judged by their God-given conscience (Romans 2:12-16).  

As Jesus "sets His face" toward Jerusalem and His Passion (see yesterday's reading, above), Jesus sends out the Seventy, on a new apostolic mission.  My study bible comments that although these Seventy are not so prominent as the Twelve, they carried out their missions with fervor and enthusiasm.  The Tradition of the Church confirms that they remained true to the Lord and to their calling, and fulfilled a vital role in the spread of the gospel.  My study bible notes that these seventy apostles are not random choices or accidental volunteers.  They are true disciples and apostles, whose labors carried the message of Christ throughout the Roman Empire and beyond.  Records of them remain in many accounts handed down through the centuries from various locations and shared among the Church.   One notable example is Barnabas, a Jew of the tribe of Levi.  He was born in Cyprus to wealthy parents, studied under Gamaliel with Saul of Tarsus (who would become St. Paul).  His original name was Joseph, but he would be called Barnabas (Son of Consolation) by the apostles (Acts 4:36), because he had a rare gift of comforting hearts.  My study bible notes that he sought out Paul when everyone else was afraid of him, and brought him to the apostles.  It was Barnabas whom the apostles first sent to Antioch with Paul.  Their association broke only when Paul did not trust Mark -- a cousin of Barnabas -- to go on a missionary journey with them at that time.  But they were later reconciled (Colossians 4:10).  According to many ancient accounts, Barnabas was the first to preach in Rome and Milan.  He was martyred in Cyprus and then buried by mark at the western gate of the city of Salamis.  Another one of the Seventy was Titus, whom Paul called his brother (2 Corinthians 12:18), and son (Titus 1:4).  He was born in Crete and educated in Greek philosophy, but reading the prophet Isaiah, he began to doubt the value of what he knew.  He joined others from Crete to go to Jerusalem to hear Christ; after hearing Jesus speak and seeing His works, Titus joined those who followed Christ.  He was baptized by Paul, and served him, traveling with Paul as apostle to the Gentiles, until Paul sent him to Crete and made him a bishop there.  It is said that Titus was in Rome when St. Paul was beheaded, and buried his body.  Returning to Crete, he converted and baptized many, governing the Church on the island until he died at the age of ninety-four.  There are many more stories of the Seventy, among whom are other names known to all Christians as they are mentioned by St. Paul, such as Aristarchus, Sosthenes, Tychicus, Simeon son of Cleopas (brother of Joseph, the betrothed of the Virgin Mary) who would succeed James as bishop in Jerusalem.  Aritobulus (Romans 16:10) was the brother of Barnabas; he preached the gospel in Britain and died peacefully there.  Each story (and there are many more preserved from ancient times, including full lists of the Seventy) teaches us something about the fruitfulness of Christ's ministry, this one mission covering so much ground and planting so many seeds across the ancient world.  In light of Luke's focus on the Gentile Church, it's important to see Christ's work in establishing this living Kingdom even as He knows it is time for Him to set His face toward Jerusalem and begin His journey to the Passion.  It tells us how well-provided the Church was for the future, and teaches us about the timing of all things in God's sight.  It is a reminder of Jesus' words about the grain of wheat that falls to the ground, and produces much grain (John 12:23-26).  Even as Christ heads toward Jerusalem, He commands the Seventy to go out on a mission, scattering seeds and producing much grain.  It is a lesson for us about God's work in the world, and our own understanding of mission.  Whatever we do in life, and do so prayerfully, we can be assured that God's hand in that living Kingdom in which we participate will seek as well to plant seeds and produce grain for Christ's truth in the world.  Let us bear ourselves in accordance with His instructions, as befits those who would bring the kingdom of God near to others in this world.

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

Christ and the twelve disciples as True Vine and branches, 16th century, Byzantine Museum, Athens, Greece

 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 whosoever 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 comments that the disciples' mission is like Christ's.  He sends them out to preach, and to heal.  So, in this sense, by investing them with His power, and sending them out with these instructions, He is extending His ministry.  My study bible also asks us to take note that Jesus sends them only to the Jews.  It says that Jesus' earthly ministry was focused on the Jews (15:24) so that, after the Resurrection, they could not blame the disciples for going "to uncircumcised men" (Acts 11:3).  Note also that Christ prepares the disciples to be single-minded in their mission to preach and heal.  Here reminds them that His power is free; that it is a gift from God.  He also instructs them to carry no money, so that they cannot be accused of greed, as well as learning dependence upon God (see also 8:20).

"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 whosoever 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 says that the greeting of peace that Christ commissions His servants to give is the same peace that was proclaimed by the prophets (Isaiah 52:7), and which He offers to His disciples (John 14:27, 20:19), and which will be revealed as the fruit of the Holy Spirit (Galatians 5:22).  This peace remains today offered to the faithful in worship services, with the words, "Peace be to all."

One thing we can say about this ministry that is extended to the disciples:  it is characterized in all of the instructions of Christ as humble.  Each direction He gives commands humble behavior in their ministry.  They first of all must focus on "the lost sheep of the house of Israel."  It's a kind of setting of boundaries and proper focus.  Jesus limits their mission to the first people among whom they need to go, and they are not to expand past these "lost sheep," to call them back to God.  It is a way of saying that the grand and great harvests of faithful that will come later in all the world are not to distract them now from those who need them so deeply.  These "lost sheep" are the same, in fact, which the Gospel told us were scattered and weary, like sheep having no shepherd (in Saturday's reading, above).  This is humble in its focus, not grandiose, and not too widely drawn.  They must be aware of the limits set upon them in this ministry.  It is only their work itself that is to speak for them and for Christ's ministry which they represent in the world.  They are to preach, saying, 'The kingdom of heaven is at hand.' "  They are to heal the sick, cleanse the lepers, raise the dead, cast out demons."  Jesus reminds them of the nature of this kingdom, when He instructs them,  "Freely you have received, freely give."   This kingdom does not represent itself to the world with silver and gold, in adorned chariots and with great armies of cavalry.  It is free of charge, and its great gifts and pearls are the product of grace.  Its emissaries are not ostentatious, nor do they seek to impress with material goods, gorgeous clothing, nor even largess with which to buy food.  They don't go out into the world as do other kingdoms, conquering.  Instead, their mission is the opposite:  they bring the peace of the Lord with them, and this is what they offer.  Let us note also that this peace is either received or rejected.  There is no sense here of an automatic reception or even that everybody will want what they offer.  This is a particular kind of peace, for a particular kind of people who are attuned to it and want it.  Like the swine-keepers and townspeople who begged Christ to leave from their region, what Jesus offers (and now through the disciples) is not necessarily what everyone wants.  It carries its own message with it, its own way of life, its humility, its impact.  Let us note that humility does not mean without power and without effects.  Jesus proclaims to the disciples regarding those who refuse this their ministry, "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!"  This mission and ministry carries its own way of being in the world, and it is in accordance with a kingdom that is not of this world.  There is no fanfare and there are no trumpets announcing their entrance.  There is only the ministry and the work they do, the things they preach.  And there is a kind of peace that will pass by unnoticed if one is not attuned nor receptive to it.  The kingdoms of the world conquer with weapons -- from the great armies of Caesar, to the powerful armies and economies of today.  But Christ's kingdom asks us if we value something entirely different; that is, something that we need a different kind of sensitivity and attunement to value.  We can live in this world, and in a certain sense, we can even be "of" this world, functioning within and understanding its workings.  But He still takes us out of this world if we are His followers.  We ask for and live for and seek to share His peace, we nurture within us and cherish His joy, we desperately need His grace and are aware of that need.  He does not ask us to reject the material or the world; He is both human and divine for a reason.  And yet, the humility He teaches tells us of what is truly needful, at our deepest core, and what must guide the whole of our lives as stewards of whatever God gives us.   We, as His followers, must cherish what comes first.  How do you extend Christ's mission through discipleship?  What comes first?  How does humility regulate your life, even your ambitions and prospects for what Christ asks of you?  How do you nurture His peace and joy within?

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 of the Sea of Galilee (that is, 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 to 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.  My study bible notes that the double response exhibited here, of being both astonished and offended, occurs 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 nation at His trial before Pilate (John 19:14-15).  So essential to Jesus' story is this rejection that His saying, "A prophet is not without honor except in his own country," is found in all four Gospels (see also Matthew 13:57, Luke 4:24, John 4:44).  We note that Jesus Himself marvels in return because of their unbelief.   He can only help a few in Nazareth, because of their unbelief.  My study bible says that while grace is always offered to all, only those who receive it in faith obtain its benefits.  Jesus' response is to continue His mission, going 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.  The first thing we notice about this first apostolic journey is the humility with which He sends them out.  As He's invested them with His power, this is an example of the paradoxical nature of our faith.  They are to take nothing with them that gives them prestige, if you will.  They are not to "trade up" for better lodgings, but to honor those who receive them first.  They are merely to shake off the dust under their feet as their testimony against those who will not, although Christ expressly speaks of how such will fare in the day of judgment.  We note that they are sent out two by two.  My study bible notes that anointing the sick with oil has not only medicinal value but also sacramental value.  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).

We note that people are both astonished and offended by Jesus, as my study bible points out.  In His hometown, they're both surprised by what He knows and the great gifts He has -- and at the same time they're offended because He's different from the person they thought they knew.  He's more gifted, more powerful, extraordinary.  They fail to put their faith in Him, with a few exceptions.  Jesus' path is anything but simple and easy.  Contrary to what I would characterize as a belief found in many "self-help" doctrines, just because Jesus is doing the right thing, and following His passion, so to speak, doesn't mean the world will simply line up in welcome for Him.  In fact, it is quite the opposite.  Jesus has a mission, and everybody is not going to love Him for it.  He exemplifies every good quality we can name.  He is compassionate, He is loving, He helps people, He is courageous, He endures difficulties, He tells the truth, He shares His power with others.  But somehow, all of this does not make Him a hit with everyone.  People gather in multitudes to see His healings, even to hear Him preach.  But ultimately, faith is lacking not only in His hometown of Nazareth, but elsewhere where He's done great things.  Jesus will say, "Woe to you, Chorazin! Woe to you, Bethsaida! For if the miracles that were performed in you had happened in Tyre and Sidon, they would have repented long ago, sitting in sackcloth and ashes" (Luke 10:13).   In Matthew's Gospel these words are prefaced by telling us that these were the towns in which most of His miracles had been performed (Matthew 11:20).   He is a sinless man, and yet faith is lacking.  People will not put their trust in Him.  The Gospels give us the truth, that we live in a world where life isn't perfect, and where God's justice may indicate something quite different from what we see and how we experience life.  Jesus says of those towns where the apostles' word is rejected, that "it will be more tolerable for Sodom and Gomorrah in the day of judgment than for that city!"   The apostles are simply to shake the dust from under their feet as a testimony, and move on.  Life is much more complex than simply a question of doing what's right and all will fall into "perfect" place, and the Gospels give us that true picture.   The insight and compassion we receive is all about our own faith, our own choices, the goodness in which we choose to trust and to carry with us, regardless of the response of the world.  We're not being sold a popularity formula, a recipe for material success or fame or adoration.  We're told the truth, and we're given the challenge to meet Him where He comes to meet us.  We learn from the Master, as do the disciples:  we do what we know is right, and keep moving on and forward.  St. Mark the Ascetic teaches, "Do the good you know, and what you do not know will be revealed to you."  This is our formula for a truly "successful" life, for entering into a life of love in faith, and continual growth in learning -- which is what it means, after all, to be a disciple.  Jesus will pray to the Father for His disciples at the Last Supper, saying that "the world has hated them because they are not of the world, just as I am not of the world.  I do not pray that You should take them out of the world, but that You should keep them from the evil one.   They are not of the world, just as I am not of the world.  Sanctify them by Your truth. Your word is truth."  What is familiar and known may reject what is different, what does not work as the "world" works, especially when we choose His way instead and He takes us out of the world we know.  Let us follow His word, and be sanctified in His truth.

The kingdom of God has come near to you

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

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

- Luke 10:1-17

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

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

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

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

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

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

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

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

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

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

He sent them to preach the kingdom of God and to heal the sick

 Then He called His twelve disciples together and gave them power and authority over all demons, and to cure diseases.  He sent them to preach the kingdom of God and to heal the sick.  And He said to them, "Take nothing for the journey, neither staffs nor bag nor bread nor money; and do not have two tunics apiece.  Whatever house you enter, stay there, and from there depart.  And whoever will not receive you, when you go out of that city, shake off the very dust from your feet as a testimony against them."  So they departed and went through the towns, preaching the gospel and healing everywhere.

Now Herod the tetrarch heard of all that was done by Him; and he was perplexed, because it was said by some that John had risen from the dead, and by some that Elijah had appeared, and by others that one of the old prophets had risen again.  Herod said, "John I have beheaded, but who is this of whom I hear such things?"  So he sought to see Him.

And the apostles, when they had returned, told Him all that they had done.  Then He took them and went aside privately into a deserted place belonging to the city called Bethsaida.  But when the multitudes knew it, they followed Him; and He received them and spoke to them about the kingdom of God, and healed those who had need of healing.  When the day began to wear away, the twelve came and said to Him, "Send the multitude away, that they may go into the surrounding towns and country, and lodge and get provisions; for we are in a deserted place here."  But He said to them, "You give them something to eat."  And they said, "We have no more than five loaves and two fish, unless we go and buy food for all these people."  For there were about five thousand men.  Then He said to His disciples, "Make them sit down in groups of fifty."  And they did so, and made them all sit down.  Then He took the five loaves and the two fish, and looking up to heaven, He blessed and broke them, and gave them to the disciples to set before the multitude.  So they all ate and were filled, and twelve baskets of the leftover fragments were taken up by them.

- Luke 9:1-17

Yesterday we read that when Jesus and the disciples returned from the other side of the Sea of Galilee, the multitude welcomed Him back in Capernaum, for they were all waiting for Him.  And behold, there came a man named Jairus, and he was a ruler of the synagogue.  And he fell down at Jesus' feet and begged Him to come to his house, for he had an only daughter about twelve years of age, and she was dying. But as He went, the multitudes thronged Him.  Now a woman, having a flow of blood for twelve years, who had spent all her livelihood on physicians and could not be healed by any, came from behind and touched the border of His garment.  And immediately her flow of blood stopped.  And Jesus said, "Who touched Me?"  When all denied it, Peter and those with him said, "Master, the multitudes throng and press You, and You say, 'Who touched Me?'"  But Jesus said, "Somebody touched Me, for I perceived power going out from Me."  Now when the woman saw that she was not hidden, she came trembling; and falling down before Him, she declared to Him in the presence of all the people the reason she had touched Him and how she was healed immediately.  And He said to her, "Daughter, be of good cheer; your faith has made you well.  Go in peace." While He was still speaking, someone came from the ruler of the synagogue's house, saying to him, "Your daughter is dead.  Do not trouble the Teacher."  But when Jesus heard it, He answered him, saying, "Do not be afraid; only believe, and she will be made well."  When He came into the house, He permitted no one to go in except Peter James, and John, and the father and mother of the girl.  Now all wept and mourned for her; but He said, "Do not weep, she is not dead, but sleeping."  And they ridiculed Him, knowing that she was dead.  But He put them all outside, took her by the hand and called, saying, "Little girl, arise."  Then her spirit returned, and she arose immediately.  And He commanded that she be given something to eat.  And her parents were astonished, but He charged them to tell no one what had happened.

Then He called His twelve disciples together and gave them power and authority over all demons, and to cure diseases.  He sent them to preach the kingdom of God and to heal the sick.  And He said to them, "Take nothing for the journey, neither staffs nor bag nor bread nor money; and do not have two tunics apiece.  Whatever house you enter, stay there, and from there depart.  And whoever will not receive you, when you go out of that city, shake off the very dust from your feet as a testimony against them."  So they departed and went through the towns, preaching the gospel and healing everywhere.   It is the point in Jesus' ministry where He sends the disciples out on their first mission; hence, they become apostles (disciple means "learner" and apostle means "one who is sent out").  Their mission is like Christ's:  they are to preach and to heal.  They are to take nothing for the journey:  not staffs, nor bag nor bread nor money, nor extra clothing.  Their dependence is to be fully on God, and their mission also depends on them not being accused of greed.  To stay and depart from one house only means they will not "trade up" for better accommodations or to stay with more wealthy folk as they are welcomed.  Everything depends upon the reception they get; the first house to welcome them will be the place they remain and stay.  But in towns where they are not received, they are to shake off the very dust from their feet as their testimony against them.  So, like the word of Christ, everything depends on those to whom they go hear and receive the good news -- or not.

Now Herod the tetrarch heard of all that was done by Him; and he was perplexed, because it was said by some that John had risen from the dead, and by some that Elijah had appeared, and by others that one of the old prophets had risen again.  Herod said, "John I have beheaded, but who is this of whom I hear such things?"  So he sought to see Him.  Herod the tetrarch is also known as Herod Antipas, to whom Pilate will send Jesus during His trial (23:7).  He's the ruler of Galilee, and the son of Herod the Great, who had slain the innocents in Bethlehem (Matthew 2:16).  We learn of the things that people are saying about Jesus, how perhaps it is John who's risen from the dead, or that the prophesy of Elijah's reappearance has been fulfilled (Malachi 4:5-6).  Throughout the Gospels this Herod is seen as a figure who has a strange curiosity about the holy.  He was intrigued to listen to John the Baptist before he beheaded him and knew and feared that John was a holy man.  He will be disappointed and contemptuous that Christ performs no miraculous sign for him nor responds to the charges against Him (Luke 23:9-11).

And the apostles, when they had returned, told Him all that they had done.  Then He took them and went aside privately into a deserted place belonging to the city called Bethsaida.  But when the multitudes knew it, they followed Him; and He received them and spoke to them about the kingdom of God, and healed those who had need of healing.  When the day began to wear away, the twelve came and said to Him, "Send the multitude away, that they may go into the surrounding towns and country, and lodge and get provisions; for we are in a deserted place here."  But He said to them, "You give them something to eat."  And they said, "We have no more than five loaves and two fish, unless we go and buy food for all these people."  For there were about five thousand men.  Then He said to His disciples, "Make them sit down in groups of fifty."  And they did so, and made them all sit down.  Then He took the five loaves and the two fish, and looking up to heaven, He blessed and broke them, and gave them to the disciples to set before the multitude.  So they all ate and were filled, and twelve baskets of the leftover fragments were taken up by them.  My study bible tells us that this first feeding miracle is seen as a parallel to the liturgy by Theophylact.   Christ first healed and spoke of the gospel, and then He fed the multitude with the miraculous bread by the hands of His disciples. In the Church, a person is first healed through baptism; then at the Liturgy, the gospel is preached and the bread of life and the cup are received from the hands of the ordained clergy.    In such a parallel, we can see a clear indication that after the first apostolic mission, this is a clear beginning of the Church.  We note that there are twelve baskets of leftover fragments, one for each apostle, the bread of life to be taken to all the world.

In today's reading we see the early seeds of the Church: the disciples are now ready for their first mission, and to be sent out.  Jesus teaches them that they are to rely on God for this mission, and that the word of God will somehow direct them.  Everything depends on how that word is received, the good news of the kingdom of God, and the healing they bring.  And the state power, in the person of Herod Antipas, gets news of Christ.  For the state, everything material to its rule is a concern, and Christ becomes an object of interest and curiosity, and even perhaps of fear as He may be John the Baptist risen from the dead.  We know how Herod's father responded to news of the birth of the child Christ, but Herod does not realize who Jesus is in that respect.  And finally there is the return of the Twelve and the feeding of the five thousand in the wilderness.  Theophylact gives us the liturgical parallel, and we are to understand that we are reading about the birth process of the Church.  Of course it is also a stupendous parallel on par with Moses and the feeding of Israel with the bread from heaven, but this bread will never be exhausted and will be continually consumed by those with faith in Christ, even as we pray, "Give us this day our daily bread," with its eucharistic significance in the Greek.  "Daily" is translated from epiousion, a word that more literally means "supersubstantial" -- the bread of the eternal day of the Kingdom.  It is this "day" of the Kingdom that we are watching unfold in real time, so to speak, as the Gospel unfolds the story of Jesus' ministry and His life.  Everything intersects, and in the miraculous signs present in the Gospels, eternity makes itself known within our own system of time.  So it is with the feeding of the five thousand; it is as if time is suspended, and so eternal multiplication is possible without awaiting the time for natural processes to take place.  And this, too, must be what we understand as "daily" or "supersubstantial" bread, this food with which we're fed as Christ is the bread of life (John 6:35).  This is really how we must view our faith, as that of the eternal intersecting with the world, just as Christ is God incarnate as human being.  When we pray, we should understand that it is this reality in which we participate, in which all dimensions of being may play a role even at just a moment in our lives.  We are here as faithful to intersect with this Kingdom, even as the apostles were sent out to preach just such a word to those who would receive it.