Is this not the carpenter's son?

 

 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 

 

St. Matthew's chapter 13 is famous for the beautiful yet simple parables Jesus gives which are recorded in it.  These are parables of the kingdom of heaven, described by Jesus as illustrating what it is "like."  In yesterday's reading, Jesus gave us the final parables of this chapter.  He said, "Again, the kingdom of heaven is like treasure hidden in a field, which a man found and hid; and for joy over it he goes and sells all that he has and buys that field.  Again, the kingdom of heaven is like a merchant seeking beautiful pearls, who, when he had found one pearl of great price, went and sold all that he had and bought it. Again, the kingdom of heaven is like a dragnet that was cast into the sea and gathered some of every kind, which, when it was full, they drew to shore; and they sat down and gathered the good into vessels, but threw the bad away.  So it will be at the end of the age.  The angels will come forth, separate the wicked from among the just, and cast them into the furnace of fire.  There will be wailing and gnashing of teeth."  Jesus said to them, "Have you understood all these things?"  They said to Him, "Yes, Lord." Then He said to them, "Therefore every scribe instructed concerning the kingdom of heaven is like a householder who brings out of his treasure things new and old." 

 

 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.  Once again we witness the encounter of Jesus as one who speaks with authority among His own people, so to speak.  This time, Jesus is in His own country, which is Nazareth in Galilee.   My study Bible notes the frequent double response to Jesus; they are both astonished and offended at Him.  These are the neighbors He grew up with, the people who knew Him as the carpenter's son, one of the members of the family they know.  This is not a prominent family who were members of the ruling council, not Levitical priests, not authorities in the synagogue.  So, "Where did this Man get this wisdom and these mighty works?"  Let us remember that to even own a book (or a scroll) is a rather extraordinary thing in Jesus' time, as books were prohibitively costly, time-consuming, and expensive to make.  My study Bible comments that Christ's rejection in His own country fulfills the rejection of the Old Testament prophets such as Elijah and Elijah (Luke 4:23-27), and foreshadows His rejection by the whole Jewish nation at His trial before Pilate (John 19:14-15).  

 

Jesus goes to His hometown of Nazareth, and He doesn't just rock the boat.  He demolishes the foundation of the social order of the town by being simply "the carpenter's son" and member of this family they know, and yet filled with extraordinary wisdom and making mighty works.  He has burst the bubble of the family order they know, and has become -- made manifest -- the Christ they didn't know.  Perhaps only His mother was truly aware, and had faith in, the person that Jesus always was (Luke 2:18-20; John 2:1-5).  But the world, the general public, would not know anything of His identity as Christ until He began His public ministry, which occurred when He was thirty years old.  So for the neighbors and townspeople, this particular Jesus is one whom they did not know.  He is new to them now.  But Jesus' wisdom and mighty works, and their astonished and offended response to them, in some sense confirms all of Jesus' parables of the kingdom of heaven.  For, if this was not such a rare treasure, would they be so astonished -- and would they be so offended at Jesus' rare possession of such prized treasure in this society?  One thing Jesus' rejection teaches us -- and also in the sense that it echoes the rejection of the prophets who came before the Son came to us in human form -- is that if we prize this treasure of the kingdom of heaven, so we will also face rejection.  We'll face rejection from the envious and those who cannot understand, who expect us to be someone quite different than we are in Christ and through the effects of faith and the working of grace.  The true treasure of the kingdom is that pearl of great price from yesterday's reading, and like the treasure in the parable, it is hidden to others.  In that is our joy.  But in our joy, Jesus has taught us, we will also have tribulation.  "These things I have spoken to you, that in Me you may have peace. In the world you will have tribulation; but be of good cheer, I have overcome the world"  (John 16:33).  So essential is this lesson in today's reading, that this saying appears in all four Gospels:  "A prophet is not without honor except in his own country and in his own house" (see also Mark 6:4; Luke 4:24; John 4:44, 1:11).  Let us remember that this treasure of great price is worth every cost, and every effort. 

 

 

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

 

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

 

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

 

- Mark 6:1–13 

 

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

 

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

 

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

 

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

 

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

 

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

 

 

 

 

 

 

 

 

 

 

Whoever falls on that stone will be broken; but on whomever it falls, it will grind him to powder

 

 Then He began to tell the people this parable:  "A certain man planted a vineyard, leased it to vinedressers, and went into a far country for a long time.  Now at vintage-time he sent a servant to the vinedressers, that they might give him some of the fruit of the vineyard.  But the vinedressers beat him and sent him away empty-handed.  Again he sent another servant; and they beat him also, treated him shamefully, and sent him away empty-handed.  And again he sent a third; and they wounded him also and cast him out.  Then the owner of the vineyard said, 'What shall I do?  I will send my beloved son.  Probably they will respect him when they see him.'  But when the vinedressers saw him, they reasoned among themselves, saying, 'This is the heir.  Come, let us kill him, that the inheritance may be ours.'  So they cast him out of the vineyard and killed him.  Therefore what will the owner of the vineyard do to them?  He will come and destroy those vinedressers and give the vineyard to others."  And when they heard it they said, "Certainly not!"  Then He looked at them and said, "What then is this that is written:  

'The stone which the builders rejected

Has become the chief cornerstone'?

"Whoever falls on that stone will be broken; but on whomever it falls, it will grind him to powder."  And the chief priests and the scribes that very hour sought to lay hands on Him, but they feared the people -- for they knew He had spoken this parable against them.

 

- Luke 20:9-19 

 

On Saturday we read that it happened on one of those days, as Jesus taught the people in the temple and preached the gospel, that the chief priests and the scribes, together with the elders, confronted Him and spoke to Him, saying, "Tell us, by what authority are You doing these things?  Or who is he who gave You this authority?"  But He answered and said to them, "I also will ask you one thing, and answer Me:  The baptism of John -- was it from heaven or from men?"  And they reasoned among themselves, saying, "If we say, 'From heaven,' He will say, 'Why then did you not believe him?'  But if we say, 'From men,' all the people will stone us, for they are persuaded that John was a prophet."  So they answered that they did not know where it was from.  And Jesus said to them, "Neither will I tell you by what authority I do these things."  

 

  Then He began to tell the people this parable:  "A certain man planted a vineyard, leased it to vinedressers, and went into a far country for a long time.  Now at vintage-time he sent a servant to the vinedressers, that they might give him some of the fruit of the vineyard.  But the vinedressers beat him and sent him away empty-handed.  Again he sent another servant; and they beat him also, treated him shamefully, and sent him away empty-handed.  And again he sent a third; and they wounded him also and cast him out.  Then the owner of the vineyard said, 'What shall I do?  I will send my beloved son.  Probably they will respect him when they see him.'  But when the vinedressers saw him, they reasoned among themselves, saying, 'This is the heir.  Come, let us kill him, that the inheritance may be ours.'  So they cast him out of the vineyard and killed him.  Therefore what will the owner of the vineyard do to them?  He will come and destroy those vinedressers and give the vineyard to others."  And when they heard it they said, "Certainly not!"  My study Bible explains that, in this parable, the man represents God the Father, and the vineyard refers to God's people.  The vinedressers are the leaders of the Jews entrusted to care for the people.  Each servant sent by the owner stands for an Old Testament prophet who comes to call people back to God, while the beloved son is a reference to Christ Himself.  So, when the Son is cast out of the vineyard to be killed, it is understood on two levels.  First, Jesus was killed outside Jerusalem (Golgotha, the site of Crucifixion, was outside the city gates).  Second, that Jesus was crucified by foreign soldiers, not by those of His own vineyard.  The others who later receive the vineyard are the Gentiles brought into the Church.  

  

Then He looked at them and said, "What then is this that is written:  'The stone which the builders rejected

Has become the chief cornerstone'? Whoever falls on that stone will be broken; but on whomever it falls, it will grind him to powder."  And the chief priests and the scribes that very hour sought to lay hands on Him, but they feared the people -- for they knew He had spoken  this parable against them.  That stone, my study Bible explains, is Christ.  It notes that, according to St. John Chrysostom, this saying illustrates the two ways of destruction.  Those falling on the stone are people who suffer the effects of their own sins while yet in this life, whereas those on whom the stone falls are unrepentant people who become powder in the final judgment.

 

Christ speaks of Himself in today's reading, as "the stone which the builders rejected," and which in turn becomes "the chief cornerstone."   This is a quotation from Psalm 118:22, and He's clearly indicating that He is the fulfillment of this Psalm.  The religious leaders understand this perfectly as His meaning and context, but their response is to seek to lay hands on Him to kill Him.  The only thing that stops them at this point is their fear; they fear the people who delight to hear Christ speak (Luke 19:47-48).  When Jesus says, "Whoever falls on that stone will be broken; but on whomever it falls, it will grind him to powder," He is speaking of Himself as the Judge. When Jesus says, "All things have been delivered to Me by My Father" (Luke 10:22; Matthew 11:27), He is indicating that, upon completion of His mission in this world, of His Crucifixion, death, Resurrection and Ascension, all things in all of creation will be in His hands, and He will have authority over all things -- including Judgment at the end of the age.  So when these men, the chief priests and the scribes, immediately plan to lay hands on Him, they are in effect rejecting His authority over them, rejecting His role as Judge, rejecting Him as the Almighty; see John 5:22-23. What does it profit us to reject Christ as the Judge, to reject His word and teachings for us, even His way for us (John 14:6)?  From the standpoint of this authority to which He will ascend and fulfill, we might as well curse the laws of physics, and reject the fact that we need to breathe because we just don't feel like it.  For a rejection of Christ and His role that He will play is a rejection of the reality of the Lord, of the power of the universe and the spiritual truths behind it and all that we know.  This is what is meant in St. John's Gospel, when we are told, "He who believes in Him is not condemned; but he who does not believe is condemned already, because he has not believed in the name of the only begotten Son of God" (John 3:18).  If we reject, we exclude ourselves from that authority and judgment, we exclude ourselves from the life that He has on offer to us.  This is not to say that we are punished, but that we have excluded ourselves from the eternal life He offers.  In the context of our faith, earthly death comes when our human soul is separated from our earthly body.  But true death, spiritual death, happens when our soul is separated from God, the Source of life.  We have no idea and cannot predict what happens when Christ will judge, and we cannot judge one another.  It seems that we cannot even judge ourselves, for we don't know ourselves as Christ knows us.  But we can accept with confidence what Jesus teaches us about His authority, and what he says regarding the stone the builder rejected.  We ourselves can stumble upon that stone in our lives in this world, suffering the effects of our own sins and errors, and learn from that, repent and change in our brokenness and failure.  Or we can carry on heedless and face the stone that that can crush to powder -- spiritual death -- in judgment.  Let us consider this warning of the One who loves us so much He's willing to suffer and die, to suffer judgment of the world, rejection by His own community, and a voluntary, literally excruciating death on the Cross, all so that we can live with Him.  Let us, unlike these men in today's reading, take His warnings seriously, for the life of the world, and our whole lives, depend upon it.

 

 

 

 

 

 

 

 

 

 

 

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."

 

- Luke 10:1–16 

 

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 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.  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."  Lambs, my study Bible notes, speak of the sacrificial life of the apostles and of all followers of Christ.  The wolves are those who seek to frighten and devour those who follow the Lord (John 15:18).  Note the humble behavior that Christ prescribes, and which is in keeping with the understanding of oneself as a lamb.  There is no ostentation in dress, wealth, or possessions, including no ostentatious greetings.  The offering of peace is a hallmark of what it is to be a lamb of Christ.  It's also important to understand Christ's guidance that this peace may not be received by all. 

"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."  Here Christ commands these Seventy apostles twice to eat whatever is offered to them.  My study Bible says that this has a twofold significance.  First, the apostles must be content with whatever is offered -- and that is even if the food is little and simple.  Second, the gracious reception of others' hospitality takes priority over personal fasting or dietary disciplines.  These commands remained true for the religious who would follow in the Church, as it does today.  My study Bible cites St. Cassian the Desert Father, who noted that when he visited a monastery, the fast was always relaxed in order to honor him as a guest.  When he asked why, the monastic 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, my study Bible continues, 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.  Let us also remark that these practices are a continuation of Christ command for humble behavior.  

"And heal the sick there, and say to them, 'The kingdom of God has come near to you.'"  My study Bible notes that the gospel message is not simply that there is a Kingdom in the future, but 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.  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."  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), ad are instead judged by their God-given conscience (Romans 2:12-16).  

 

 My study Bible has a rather extensive and informative article on the Seventy who were appointed to go out as missionaries; that is, as apostles.  Although they are not as prominent as the Twelve, these Seventy carried out their missions with fervor and enthusiasm.  In the Tradition of the Church we know that they remained true to Christ and their calling, and fulfilled a vital role in the spread of the gospel.  Also, these were not random choices or accidental volunteers but they were true disciples and apostles, whose labors, my study Bible adds, carried the message of Christ throughout the Roman Empire and beyond.  There are various lists of the Seventy, but all are remembered in the calendar of the Church.  January 4th is the day they are all commemorated as a group, and there are records of them that were to be found from place to place, preserved in the centuries that followed.  This is especially true of the locations where they labored.  One of these Seventy was Barnabas.  He was a Jew of the tribe of Levi, born in Cyprus to wealthy parents.  He is said to have studied together with Saul of Tarsus (later St. Paul) under Galiliel.  He was originally named Joseph but called Barnabas (Son of Consolation) by the apostles (Acts 4:36), as he had a gift of comforting people's hearts.  When everyone else was afraid of Paul, Barnabas sought him out and brought him to the apostles, and Barnabas was first sent to Antioch with Paul by the apostles.  They separated over the issue of taking Mark, Barnabas' cousin, on a missionary journey, but later reconciled (Colossians 4:10).   This is just one story of the Seventy, and there are many more recorded in the Church history.  Others among them were Titus, whom Paul called his brother (2 Corinthians 12:18) and his son (Titus 1:4).  Originally from Crete, trained and educated in Greek philosophy, Titus began to reconsider his education after reading the prophet Isaiah.  He joined other venturing to Jerusalem to see for themselves, having heard of Jesus Christ.  Titus joined those who followed Him, and was baptized later by the apostle Paul, serving in his ministry to the Gentiles.  Eventually Paul sent him to Crete and made him a bishop.  Said to have been in Rome at the time of the beheading of St. Paul, in the Church it was told that he buried the body of Paul, his spiritual father, before returning home, where he was later martyred in Cyprus.  Many of the names of the Seventy are found throughout the New Testament Scriptures, such as Aristarchus (Acts 19:29; Colossians 4:10; Philemon 24); Sosthenese (Acts 18:17; 1 Corinthians 1:1); Tychicus (Acts 20:4; Ephesians 6:21; Colossians 4:7; 2 Timothy 4:12; Titus 3:12); Simeon (Matthew 13:55; Mark 6:3), nephew of St. Joseph the betrothed of the Virgin Mary; and Aristobulus (Romans 16:10), who preached in Britain and died there.  Many of these became bishops in the Church in various places of the Roman Empire, from East to West, North to South, and including Jerusalem.   Christ's sending out of the Seventy is yet another mark of the turning point that has come in His ministry.  As He has now twice warned the disciples of His coming betrayal and death, and even more importantly, He has now "steadfastly set His face to go to Jerusalem" (see yesterday's reading, above), so He also appoints this new group of Seventy to be sent out as missionaries, as apostles.  It shows us this paradoxical movement of the Kingdom, that even where it is being rejected, it is also sent out, and spreads, and the seeds of the gospel are to be planted everywhere.  This is a kind of movement always replicated, always expanding -- perhaps even in the sense that a relatively "new" frontier is here on the internet where the seeds of the gospel continue to be planted.  Note that Christ tells them that as they preach, they are to say, "The kingdom of God has come near to you."  In this we rest assured that the Kingdom is not merely to be found in one place or another, but is also truly within us and among us.  We are temples of God, as St. Paul says, and so the sending out of the Seventy, in addition to the Twelve, is a way of spreading the Kingdom out into the world and the Empire, beyond the borders and boundaries of what was already known in the birthplace of the Church.  So, even as Christ and the disciples are rejected, and as Christ heads steadfastly to Jerusalem and His Passion, the gospel expands, the Kingdom is taken to the ends of the known world.  This is a movement we should always imitate, always renewing, always necessary.   For the kingdom of God is with those who carry it into the world, wherever they are sent.

 

 

Foxes have holes and birds of the air have nests, but the Son of Man has nowhere to lay His head

 

 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 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."

 

- Luke 9:51–62 

 

On Saturday, we read that it happened on the next day, when they had come down from the mountain of the Transfiguration, that a great multitude met Him.  Suddenly a man from the multitude cried out, saying, "Teacher, I implore You, look on my son, for he is my only child.  And behold, a spirit seizes him, and he suddenly cries out; it convulses him so that he foams at the mouth; and it departs from him with great difficulty, bruising him.  So I implored Your disciples to cast it out, but they could not."  Then Jesus answered and said, "O faithless and perverse generation, how long shall I be with you and bear with you?  Bring your son here."  And as he was still coming, the demon threw him down and convulsed him.  Then Jesus rebuked the unclean spirit, healed the child, and gave him back to his father.  And they were all amazed at the majesty of God.  But while everyone marveled at all the things which Jesus did, He said to His disciples, "Let these words sink down into your ears, for the Son of Man is about to be betrayed into the hands of men."  But they did not understand this saying, and it was hidden from them so that they did not perceive it; and they were afraid to ask Him about this saying.   Then a dispute arose among them as to which of them would be greatest.  And Jesus, perceiving the thought of their heart, took a little child and set him by Him, and said to them, "Whoever receives this little child in My name receives Me; and whoever receives Me receives Him who sent Me.  For he who is least among you all will be great.   Now John answered and said, "Master, we saw someone casting out demons in Your name, and we forbade him because he does not follow with us."  But Jesus said to him, "Do not forbid him, for he who is not against us is on our side."

 

  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 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.   In Saturday's reading and commentary, we noted that a subtle turning point has come in the progression of Christ's ministry.  Now the emphasis on faith grows even stronger; the disciples will have to be strengthened in their faith to bear the experiences that will be coming to them, and to carry out the mission they have of establishing the Church after Christ's Resurrection, and Pentecost.  Jesus has now warned them two times of what is to come at Jerusalem, telling them of His betrayal and persecution, but they have not understood Him.  Perhaps anticipating the advent of a material kingdom, they disputed among themselves who would be greatest (see Saturday's reading, above).  Here we read of a decisive moment, a signaling turning point:  the time has come for Christ to be received up, and so He steadfastly set His face to go to Jerusalem, and sent messengers before His face.   He is prepared now to go voluntarily to His Passion in Jerusalem, and all that it will lead to.  St. Cyril of Alexandria comments on this passage:  "The disciples are to benefit from preaching the gospel and experiencing rejection, learning how to accept this with longsuffering and gentleness and not with a vengeful spirit."   Jesus is preparing them for the mission to the world that is to come.

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."  My study Bible remarks on the comment directed to Jesus, "Lord, I will follow You wherever You go."  It says that there is a cost to discipleship.  Here, Jesus reveals three such costs.  First, the disciple relinquishes personal or earthly security.  That is, if the Lord has nowhere to lay His head, neither will His disciple.  Second, there is nothing -- not even the honor that is due to parents -- which can be an obstacle to serving the Lord.  Finally, a disciple cannot delay in accomplishing the good that is demanded by Christ.  

 

In today's reading, we are given several "costs to discipleship"  that the Gospel lays out.  First, there is the rejection of the Samaritans that the messengers (Christ's disciples) must contend with.  In the Samaritan town, Jesus is rejected.  Somehow there is an implication here of the rejection, the "lifting up" in Crucifixion and death that is to come to Jesus in Jerusalem.  This is a preparation for the times to come, both in Jerusalem, and in the disciples' greater mission to the world to come.  Then Jesus encounters others who would become disciples on the road to Jerusalem.   To one He tells truthfully, "Foxes have holes and birds of the air have nests, but the Son of Man has nowhere to lay His head."   Once upon a time I understood this as only indicating that discipleship may entail being poor, but in the context of rejection by strangers it means so much more.  It indicates a state that is physical, psychological, spiritual -- a place of not having a home in this world in the sense of a "place to lay one's head."  Spreading the gospel message, even being a faithful Christian and living in one's home community, may mean that there is no sense of being at home where one is fully accepted, at peace.  Discipleship brings challenges; as we seek to better follow Christ it just might ask us to do the things the disciples do, including leaving friends, even family members behind if we are called by the Lord in such a way.  This may be as simple as finding that practices or behaviors we've always accepted are simply things we're called to turn away from, and we are rejected by others in so doing.  Another says, "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."   Even solemn obligations may have to be put aside if it is the right time for us to do something, if we are so called by the Lord -- called to mission away from those who will have no use for our faith.  Another said to Jesus, "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."    Sometimes we will need to leave things behind in such a way that we can't spend time explaining, worrying over what some will think and why.  It is hard to accept these kinds of changes in our lives, even on perhaps the most casual and personal of levels.  But nonetheless Christ will call, and we might be asked to leave pieces of our lives behind as we go forward in our mission of becoming what He asks of us.  St. Paul left behind all that He knew as a Pharisee, speaking of it powerfully in his letter to the Philippians, referring to his worldly life as the life of the flesh:  "If anyone else thinks he may have confidence in the flesh, I more so: circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, a Hebrew of the Hebrews; concerning the law, a Pharisee; concerning zeal, persecuting the church; concerning the righteousness which is in the law, blameless. But what things were gain to me, these I have counted loss for Christ"  (Philippians 3:4-7).  We can look to the whole of the New Testament as that which prepares us not with false promises of a worldly kind of success or happiness, but rather with the realities of what  it is to live a faithful life, both the sacrifices of carrying our own particular cross, and the joy that causes St. Paul to rejoice in saying that "what thing were gain to me, these I have counted loss for Christ."  Note that St. Paul is not at all ashamed of being a Pharisee, or of the Law, or of his Hebrew identity.  This passage means quite the opposite.  These, Paul is saying, are valuable and good things; but nonetheless he counts it all as loss for Christ, for the knowledge of Christ -- and St. Paul's conforming to Christ -- surpassing all of it.  This surpassing excellence is the gain of righteousness through faith in Christ, "for whom I have suffered the loss of all things, and count them as rubbish, that I may gain Christ and be found in Him, not having my own righteousness, which is from the law, but that which is the righteousness which is from God by faith; that I may know Him and the power of His resurrection, and the fellowship of His sufferings, being conformed to His death, 11 if, by any means, I may attain to the resurrection from the dead" (Philippians 3:8-11).  Discipleship, we could say from this passage and Christ's teachings in today's reading, is all about that transfiguration that leads us to things that surpass even the nominally "good" things we may know and believe, like delaying to say good-bye to those we leave behind, or obligations  which can be filled by others, even having a home, a secure place where we may lay our head.  Rejection is a part of the Christian life that we might have to face in various ways; it's not simply a part of life where Christianity is officially persecuted.  In a recent reading, Jesus taught, "If anyone desires to come after Me, let him deny himself, and take up his cross daily, and follow Me.  For whoever desires to save his life will lose it, but whoever loses his life for My sake will save it.  For what profit is it to a man if he gains the whole world, and is himself destroyed or lost?  For whoever is ashamed of Me and My words, of him the Son of Man will be ashamed when He comes in His own glory, and in His Father's, and of the holy angels."  There are all kinds of ways in which we may take up our cross daily, and lose our life for Christ's sake, or even to be shamed for following Him and His words.  But it is the surpassing excellence of His righteousness that gives us joy and meaning midst the loss, a sense of self, a onfidence that transcends everything else.

 

Where did this Man get this wisdom and these mighty works?

 

 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 taught:  "Again, the kingdom of heaven is like treasure hidden in a field, which a man found and hid; and for joy over it he goes and sells all that he has and buys that field.  Again, the kingdom of heaven is like a merchant seeking beautiful pearls, who, when he had found one pearl of great price, went and sold all that he had and bought it.  Again, the kingdom of heaven is like a dragnet that was cast into the sea and gathered some of every kind, which, when it was full, they drew to shore; and they sat down and gathered the good into vessels, but threw the bad away.  So it will be at the end of the age.  The angels will come forth, separate the wicked from among the just, and cast them into the furnace of fire.  There will be wailing and gnashing of teeth."  Jesus said to them, "Have you understood all these things?"  They said to Him, "Yes, Lord."  Then He said to to them, "Therefore every scribe instructed concerning the kingdom of heaven is like a householder who brings out of his treasure things new and old."

 

  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.   Jesus' own country is Nazareth in Galilee.  Although born in Bethlehem in Judea, He was brought up in Nazareth.  Note that those who've known Him as One who grew up in their town are both astonished and offended at Him.  My study Bible suggests this is a frequent occurrence in those who encounter Christ (see also Luke 4:22-30, 11:14-16; John 9:16).  Being rejected in His own country is a fulfillment of the rejection of Old Testament prophets such as Elijah and Elisha, and my study Bible comments that it foreshadows His rejection by the whole Jewish nation at His trial before Pilate (John 19:14-15).  Regarding Jesus' brothers, Mary's only child was her Son.  However, family structure in the ancient world was such that an extended family lived together by tradition.  To this day across the Near and Middle East, the term "brother" is used for cousin and a host of other relatives, as it often is in the Bible (for example, Lot is Abram's nephew, but he's called "brother" in Genesis 14:14; and Boaz calls his cousin Elimelech "brother" in Ruth 4:3).  These brothers and sisters of Jesus to whom the Nazareth townspeople refer are either children of Joseph from an earlier marriage, or they are cousins.  Indeed, when Christ puts His mother in the care of His disciple John at the Cross (John 19:26), it's an affirmation that she had no other children to care for her; otherwise such an action would have been unthinkable.  

Christ's statement, "A prophet is not without honor except in his own country and in his own house," is significant enough that it appears in all four Gospels (Mark 6:4, Luke 4:24, John 4:44).  Here in Matthew's Gospel, we may pause to consider that this rejection comes right after Christ's telling of the parables of the Kingdom in Matthew 13.  Particularly striking in this light are the parables which essentially are about judgment, such as the one in yesterday's reading (above).  Jesus' rejection in His hometown comes right after He's taught about the angels coming at the end of the age, and separating the good from the wicked.  Set in the context of the treasure that is the kingdom of heaven, we may consider in that light that rejection of such a gift constitutes an alienation from God.  This would be fully consistent with the Hebrew Scriptures and the understanding of the Law as given through Moses, particularly as set out in the Book of Deuteronomy.  This is explicit in Deuteronomy 30, in which blessings and curses are named as consequences by Moses, and we read of the way of life and the way of death (Deuteronomy 30:15), a theme which was significant as well in early Christian teaching (such as in the Didache, the earliest teaching document we know of in the Church).  Therefore, in the context of Jesus' preaching, the rejection of a prophet was not simply a figure of speech, but highly significant and understood to meet with serious consequences, as the whole story of Israel attested in Scripture.  So, when Jesus speaks of the rejection of a prophet, it is something of a warning, for it comes in the context of the rejection of treasure given by God (as in the theme of yesterday's parable).  His neighbors are both astonished and resentful that such "pearls" can come from the person they used to know, and who lived among them without, apparently, attracting the kind of attention He has now through His public ministry.  If we observe it, we can see that an immediate effect of this rejection is that He did not do many mighty works there because of their unbelief.  Effectively, without faith, those works cannot be done.  Let us consider in our own lives the warnings we're given through Scripture and the teachings we know about what is good and what is not, and about what we might choose to dismiss -- even when all our neighbors might be doing the same.

 

 

 

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

 

 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, returning to Capernaum, a great multitude gathered to Him; and He was by the sea.  And behold, one of the rulers of the synagogue came, Jairus by name.  And when he saw Him, he fell at His feet and begged Him earnestly, saying, "My little daughter lies at the point of death.  Come and lay Your hands on her, that she may be healed, and she will live."  So Jesus went with him, and a great multitude followed Him and thronged Him.  Now a certain woman had a flow of blood for twelve years, and had suffered many things from many physicians.  She had spent all that she had and was no better, but rather grew worse.  When she heard about Jesus, she came behind Him in the crowd and touched His garment.  For she said, "If only I may touch His clothes, I shall be made well."  Immediately the fountain of her blood was dried up, and she felt in her body that she was healed of the affliction.  And Jesus, immediately knowing in Himself that power had gone out of Him, turned around in the crowd and said, "Who touched My clothes?"  But His disciples said to Him, "You see the multitude thronging You, and You say, 'Who touched Me?'"  And He looked around to see her who had done this thing.  But the woman, fearing and trembling, knowing what had happened to her, came and fell down before Him and told Him the whole truth.  And He said to her, "Daughter, your faith has made you well.  Go in peace, and be healed of your affliction."  While He was still speaking, some came from the ruler of the synagogue's house who said, "You 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 al 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.  Jesus returns to His hometown of Nazareth (His own country).  My study Bible comments on this double response of being both astonished and offended is a frequent occurrence with those who encounter Christ (Luke 11:14-16; John 9:16).  Christ's rejection in His own country foreshadows His rejection by the whole nation at His trial before Pilate (John 19:14-15).  Jesus brothers are either children by an earlier marriage of His earthly guardian, St. Joseph, or extended family such as cousins (even today in the Middle East, "brother" is used for extended family; and there are many examples in Scripture of this use).  

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 comments that Christ could do no mighty work there in His hometown, not because He lacked power, but because of the unbelief of all but a few in Nazareth.  My study Bible notes that while grace is always offered to all, only those who receive it in faith obtain its benefits.  Note Christ's response to His rejection:  He travels through the villages in a circuit, teaching -- and giving the word of the gospel to those who might listen and truly hear.  That "a prophet is not without honor except in his own country, among his own relatives, and in his own house" is so significant, it is found in all four Gospels (see also Matthew 13:57; Luke 4:24; John 4:44).  

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. Here is another important and notable response to rejection:  Christ called the twelve He had chosen from among His disciples, and began to send them out as apostles on their first missionary journey.  We observe how they are told to go out in humility:  no ostentatious clothing or possessions with them, not even extra food nor money.  They are to stay in whatever place they are first received, and not "trade up" for better accommodations.  My study Bible comments that this is so they cannot be accused of greed, and would also learn dependence upon God.  Here we also find yet another response to rejection, as taught by Christ:  they are simply to shake off the dust under their feet as a testimony against those who will not receive nor hear them.   And, like Christ, they are to move on to the next place as they fulfill their mission and their instructions.  

And they cast out many demons, and anointed with oil many who were sick, and healed them. My study Bible says that anointing the sick with oil has not only medicinal value but also 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).

We note Jesus' response to rejection.  How powerful this is, for we understand who Christ is.  But let us note that His faith is in the power of God, and the way of the Father.  There is a plan for this world, and just how this gospel message is supposed to work. This plan is infused with mercy and with grace, for we are given time to repent, the purpose and kernel of the message that the apostles are sent out to preach, as they follow in His footsteps.  If Christ had such confidence in this power of God, in this mission of preaching to repentance, and to hearing the gospel message, then how can we not also follow in His footsteps with this kind of faith in how this is supposed to be working?  Note especially that in today's reading, we are given Jesus' response to rejection.  His preaching is powerful:  He does not mince words.  But as Son, He does not try to accumulate material power in the world to preach that message nor to impose faith by coercion.  He teaches the disciples to shake the dust from under their feet as a rebuke to those who will not receive or hear them; that is, to those who will not receive or hear the gospel they preach.  So, we are not to suppose that there is no power in this word or in this ministry, but that we rely on the power of God, on the power of the Holy Spirit at work -- and that the mission is to seek out those with the capacity for faith to draw them in.  Overall, this is what we must see in the world, no matter what we do see in the world.  Today, for many people, the world presents us with some fearful sights, including a great deal of rejection of Christ and the gospel message.  Some will dress up what they think is in the gospel, or teachings in the gospel, only without Christ, and without belief in a God.  But how is it possible, really, to dismiss the Kingdom Jesus preaches and only see it as a set of abstract principles?  To do so is to reduce it to legalism.  Mercy as a principle is a good thing in and of itself, but how does one teach the proper use of mercy without Christ's example, and without the notion of communion that comes with this Kingdom?  If the very energies of God are grace and mercy, how do we leave them out from our own growth in this understanding?  Abstraction cannot teach us the kind of love that a real experience of love, even such an experience in prayer and spiritual communion, will show and teach us.  Peace itself is about right-relatedness, about the righteousness of God dwelling among us.  In Matthew's version of the sending out of the apostles on their first mission, Jesus instructs them:  "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" (Matthew 10:12-13).  As we discussed at length the understanding of this "peace" in yesterday's commentary, let me quote from a note in my study Bible about Christ's peace here in His instructions to the Twelve.  It notes that Christ commissions His servants to give a greeting of peace, which is the same peace that was proclaimed by the prophets (Isaiah 52:7), which Christ would also offer to the disciples (John 14:27, 20:19), and which would be revealed as a fruit of the Holy Spirit (Galatians 5:22).  To this day, it says, Christ's peace is offered to the faithful in the Liturgy, with the words, "Peace be to all."  So, continuing from these thoughts, let us consider now Christ's response to rejection.  The gospel message comes with an offer of peace, of a specific and certain king of peace, not like the peace of the world.  Contained in this gospel message is the peace of Christ, a reconciliation to God that is akin to righteousness, and can be shared with others.  In fact, this peace, if we notice, can be given even without reciprocation, and does not rely upon others for the reality of its existence -- for it exists in Christ, and in faith it may exist in us.  It forms a substance of our communion in Christ, for as He indicates, it is contained in the proclamation of the gospel of the Kingdom. 

 

 

 

 

Get behind Me, Satan! For you are not mindful of the things of God, but the things of men

 

 Then He came to Bethsaida; and they brought a blind man to Him, and begged Him to touch him.  So He took the blind man by the hand and led him out of the town.  And when He had spit on his eyes and put His hands on him, He asked him if he saw anything.  And he looked up and said, "I see men like trees, walking."  Then He put His hands on his eyes again and made him look up.  And he was restored and saw everyone clearly.  Then He sent him away to his house, saying, "Neither go into the town, nor tell anyone in the town."

Now Jesus and His disciples went out to the towns of Caesarea Philippi; and on the road He asked His disciples, saying to them, "Who do men say that I am?"  So they answered, "John the Baptist; but some say, Elijah; and others, one of the prophets."  He said to them, "But who do you say that I am?"  Peter answered and said to Him, "You are the Christ."  Then He strictly warned them that they should tell no one about Him.

And He began to teach them that the Son of Man must suffer many things, and be rejected by the elders and chief priests and scribes, and be killed, and after three days rise again.  He spoke this word openly.  Then Peter took Him aside and began to rebuke Him.  But when He had turned around and looked at His disciples, He rebuked Peter, saying, "Get behind Me, Satan!  For you are not mindful of the things of God, but the things of men."

 

- Mark 8:22-33 

 

Yesterday we read that the Pharisees came out and began to dispute with Jesus, seeking from Him a sign from heaven, testing Him.  But He sighed deeply in His spirit, and said, "Why does this generation seek a sign?  Assuredly, I say to you, no sign shall be given to this generation."  And He left them, and getting into the boat again, departed to the other side.  Now the disciples had forgotten to take bread, and they did not have more than one loaf with them in the boat.  Then He charged them, saying, "Take heed, beware of the leaven of the Pharisees and the leaven of Herod."  And they reasoned among themselves, saying, "It is because we have no bread."  But Jesus, being aware of it, said to them, "Why do you reason because you have no bread?  Do you not yet perceive nor understand?  Is your heart still hardened?  Having eyes, do you not see?  And having ears, do you not hear?  And do you not remember?  When I broke the five loaves for the five thousand, how many baskets full of fragments did you take up?"  They said to Him, "Twelve."  Also, when I broke the seven for the four thousand, how many large baskets full of fragments did you take up?"  And they said, "Seven."  So He said to them, "How is it that you do not understand?"

 

  Then He came to Bethsaida; and they brought a blind man to Him, and begged Him to touch him.  So He took the blind man by the hand and led him out of the town.  And when He had spit on his eyes and put His hands on him, He asked him if he saw anything.  And he looked up and said, "I see men like trees, walking."  Then He put His hands on his eyes again and made him look up.  And he was restored and saw everyone clearly.  Then He sent him away to his house, saying, "Neither go into the town, nor tell anyone in the town."  My study Bible says of this passage that the people of Bethsaida were unbelieving (Matthew 11:21); therefore Jesus leads this blind man out of the town to heal him, so that the people would not scoff at the miracle and bring upon themselves greater condemnation.  (It's not unusual for Christ to separate those being healed from scoffers; see, for example, Mark 5:40.)  That the blind man was healed in stages, my study Bible notes, shows that he had only a small amount of faith, for healing occurs according to one's faith.  Yet this little faith was enough, and it increased with the touch of Christ.  My study Bible adds that Christ's command not to return to the town symbolizes that we must not return to our sins once we have been forgiven.  Possibly not to go into the town, nor tell anyone in the town is a way to continue to shore up his faith and stay away from those who would ridicule.

Now Jesus and His disciples went out to the towns of Caesarea Philippi; and on the road He asked His disciples, saying to them, "Who do men say that I am?"  So they answered, "John the Baptist; but some say, Elijah; and others, one of the prophets."  He said to them, "But who do you say that I am?"  Peter answered and said to Him, "You are the Christ."  Then He strictly warned them that they should tell no one about Him.  My study Bible tells us that  "Who do you say that I am?" is the greatest question a person can ever face, as it is the question that defines Christianity.  Peter's correct answer to the question prevents the Christian faith from being seen as simply another philosophical system or path of spirituality.  In Matthew's Gospel, he names Jesus as the one and only Son of the living God (Matthew 16:16).  This position excludes all compromise with other religious systems, my study Bible says.  Peter's understanding cannot be achieved by human reason, but only by divine revelation through faith (1 Corinthians 12:3).  Christ means "Anointed One," and is equivalent to the Hebrew title "Messiah."

And He began to teach them that the Son of Man must suffer many things, and be rejected by the elders and chief priests and scribes, and be killed, and after three days rise again.  He spoke this word openly.  Then Peter took Him aside and began to rebuke Him.  But when He had turned around and looked at His disciples, He rebuked Peter, saying, "Get behind Me, Satan!  For you are not mindful of the things of God, but the things of men."  My study Bible comments that after Peter's confession, Jesus reveals the true nature of His messiahship:  the mystery of His Passion.  It was expected that the Messiah would reign forever -- so the concept that Christ would die was perplexing to Peter.  It would remain scandalous to the Jews even after the Resurrection (1 Corinthians 1:23).  Peter unwittingly speaks for Satan, as the devil did not want Christ to fulfill His mission and save mankind through suffering and death.

Jesus tells Peter, "Get behind Me, Satan!  For you are not mindful of the things of God, but the things of men."  Jesus statement affirms for us what is also written by Isaiah in the Old Testament:  "'For My thoughts are not your thoughts, nor are your ways My ways,' says the Lord" (Isaiah 55:8).  Our rational reduction of expectations down to theories and abstracts and rules will never fit the God of unexpected dimensions, the God who heals in ways that are hard for us to accept (as in the healing of the blind man in the first part of today's reading), and who comes to us in ways that are unimaginable -- such as in the human Jesus of Nazareth.  How can God be human? we might as well ask ourselves.  Why would God become human to die a horrible death of crucifixion?  The ways in which God works to solve problems are illumined to us through Scripture as ways which defy human expectation and reasoning.  And yet, we accept these things as true, and our theologians come to answer these questions as well.  There are so many profound realities that come from these unexpected manifestations of God's work and God's will that their myriad blessings to us answer the questions themselves.  How could God become human?  Let us ask what it does for us that God becomes human, instead.  It shows God's love, God's willingness to sacrifice and suffer for us, God's desire to be close to us, to reclaim us, to find us as "lost sheep" who need a Shepherd.  As my study Bible says, this identity of Christ separates Christianity from being just another philosophical tradition, because it opens up a truly personal understanding of and communion with Creator, in a way that is impossible to achieve otherwise.  Christ's suffering and death on the Cross truly teaches us that He was willing to share completely in our own pains in this imperfect world, even experiencing human death -- and He even stated that we are in this together with Him, expecting us to take up our own crosses and go through life in this world just as it is, but with Him (Luke 9:23).  His life, death, and Resurrection confirms to us that we are in this together, in a communion, and He invites us in to His saving mission; our participation is a necessary part of His mission for this world.  Given all of these meanings that we derive from His life, and even from His death, what questions are then left to be answered, opened up, and asked in light of what we can understand?  And that is the mystery that opens up for us as well, a kind of journey into the future -- both for "the world" and for our own immediate personal lives -- that teaches us that Christ's mission into this world offers us not just a belief system, but a way of life, and one that continues to open up during our lifetimes.  His ministry did not last one day, did not consist of one mission statement, but for three years continued with the disciples, as they went through town after town, in all the regions of Israel and among Gentile areas (such as Caesarea Philippi in today's reading), as they met with receptivity and condemnation, belief and unbelief.  And that is a mirror of our lives and our faith journey as well.  His life opens up so many more questions for us, but the answers are to be found in faith, and through experience of that faith working itself out as we meet the challenges in our own lives, in prayer and in communion with Him and His saints seeing and helping us through it.  Like the blind man, there may be times when we need to withdraw to shore up our faith; like Jesus and the disciples we may need to find an isolated place where we can receive the surprising ways our faith might ask us to proceed, even the hardships we may be asked to endure which are seemingly impossible to understand without hindsight.  Yet, this is our surprising way, for we are to be always mindful of the things of God, and not simply the things of men.