Rejoice with me, for I have found my sheep which was lost!

 

 Then all the tax collectors and the sinners drew near to Him to hear Him.  And the Pharisees and scribes complained, saying, "This Man receives sinners and eats with them."  

 

So He spoke this parable to them, saying:  "What man of you, having a hundred sheep, if he loses one of them, does not leave the ninety-nine in the wilderness, and go after the one which is lost until he finds it?  And when he has found it, he lays it on his shoulders, rejoicing.  And when he comes home, he calls together his friends and neighbors, saying to them, 'Rejoice with me, for I have found my sheep which was lost!'  I say to you that likewise there will be more joy in heaven over one sinner who repents than over ninety-nine just persons who need no repentance. 

"Or what woman, having ten silver coins, if she loses one coin, does not light a lamp, sweep the house, and search carefully until she finds it?  And when she has found it, she calls her friends and neighbors together, saying, 'Rejoice with me, for I have found the piece which I lost!'  Likewise, I say to you, there is joy in the presence of the angels of God over one sinner who repents."

 

- Luke 15:1–10 

 

 Yesterday we read that, at this stage in Christ's ministry, great multitudes went with Him.  And He turned and said to them, "If anyone comes to Me and does not hate his father and mother, wife and children, brothers and sisters, yes, and his own life also, he cannot be My disciple.  And whoever does not bear his cross and come after Me cannot be My disciple.  For which of you, intending to build a tower, does not sit down first and count the cost, whether he has enough to finish it -- lest, after he has laid the foundation, and is not able to finish, all who see it begin to mock him, saying, 'This man began to build and was not able to finish.'  Or what king, going to make war against another king, does not sit down first and consider whether he is able with ten thousand to meet him who comes against him with twenty thousand?  Or else, while the other is still a great way off, he sends a delegation and asks conditions of peace.  So likewise, whoever of you does not forsake all that he has cannot be My disciple.  Salt is good; but if the salt has lost its flavor, how shall it be seasoned?  It is neither fit for the land nor for the dunghill, but men throw it out.  He who has ears to hear, let him hear!" 

 Then all the tax collectors and the sinners drew near to Him to hear Him.  And the Pharisees and scribes complained, saying, "This Man receives sinners and eats with them."   Our reading begins with the criticism (or complaint) of the Pharisees and the scribes against Jesus, "This Man receives sinners and eats with them."   My study Bible comments that fellowship with sinners defiled pious Jews.  Jesus responds with three parables in this chapter as His answer to this complaint.  The parables that follow (two in today's reading; and another in tomorrow's, which is the parable of the Prodigal or Lost Son) are seen by St. Ambrose of Milan as representing Christ, the Church, and God the Father.  He comments, "Christ carries the sinner, the Church seeks and intercedes, and the Father receives."

 

 So He spoke this parable to them, saying:  "What man of you, having a hundred sheep, if he loses one of them, does not leave the ninety-nine in the wilderness, and go after the one which is lost until he finds it?  And when he has found it, he lays it on his shoulders, rejoicing.  And when he comes home, he calls together his friends and neighbors, saying to them, 'Rejoice with me, for I have found my sheep which was lost!'  I say to you that likewise there will be more joy in heaven over one sinner who repents than over ninety-nine just persons who need no repentance."  In the spiritual interpretation in patristic commentary, these hundred sheep represent all rational creation, says my study Bible.  In this perspective, the one sheep who goes astray is symbolic of human beings, and the ninety-nine represent the angelic realm.   In this understanding, Christ descended from heaven to pursue the one sheep -- humankind -- who had fallen into corruption on earth. 

"Or what woman, having ten silver coins, if she loses one coin, does not light a lamp, sweep the house, and search carefully until she finds it?  And when she has found it, she calls her friends and neighbors together, saying, 'Rejoice with me, for I have found the piece which I lost!'  Likewise, I say to you, there is joy in the presence of the angels of God over one sinner who repents."  My study Bible comments that ten silver coins comprise a single necklace worn by a married woman, a bride, which is an image of the Church (Ephesians 5:32).  The lost coin (in Greek δραχμή, a drachma) carried an image of the king.  Symbolizing humankind, who, although we bear the image of God, fell from grace.  Through the Church, my study Bible says, Christ enlightens the world, sweeps away sin, and finds His lost creation.  

The images Jesus gives in the parables we find in today's reading all speak to us of completion.  The necklace of the ten coins is simply not complete without the missing tenth coin.  Without that coin, it's not just a diminished necklace or even a broken one.  The implication is that it is no longer the bridal necklace for a married woman, it's not the necklace proper to who she is.  The same is true of the missing sheep.  Christ's implication is that without that missing sheep, and even having the ninety-nine, the flock is not full, it's not complete -- and God asks always for fullness, completeness, the fullness of God's creation and plan.  It's tells us that fullness is part of God's reality, God's identity.  If something is not full in the sense of completeness, it is not of the nature of God, our Creator.  The fullness of time, in this sense, is something else implied in these parables.  If Christ has come into the world to search for the lost sheep, to reclaim that which has been lost, He has come even as Physician, to heal those who are sick and in need, to create the fullness of the healing of humanity by calling sinners to repentance (see Luke 5:30-32).   All of this implies that the fullness of time is part of the necessary understanding of Christ's mission and what He is doing as the incarnate Jesus in the world.  This is a mission in which the central point is the culmination of the worldly ministry in the Cross and Resurrection, but the fullness of that mission is only seen through the fullness of creation.  What we might understand from this is that we need to understand our Lord as the One who seeks us with a need that is beyond what we can even understand, because if indeed we are so ultimately necessary that He would seek out the one stray and leave the ninety-nine, that the necklace is simply not complete without that missing coin, then each of us has a kind of belonging in God's love that is impossible for us to calculate.  This is because only God really knows what the fullness of God's creation is, and is supposed to be.  Only the Lord knows our purpose and calling in that ultimate fullness of what hope lies in creation, and particularly in the creation of human beings.  What these parables illustrate also is the heart of God, because it is God who seeks us, and who suggests to us that without every one of us, God feels this deep need to call us back, to come and seek and find us, to call us to repentance, to return God's love (for this is really the meaning of repentance).  In fact, perhaps the deepest form of unrequited love, beyond anything that you or I could understand through our own painful experiences, might be the love that God has for us -- so often have prophets been sent, and Christ Himself was sent, to call us back to God.  Here is a parallel mystery, that God loves us so much that God will not be content without our love which must be given freely, not coerced or compelled, for without freedom there is no love.  We have that freedom to stray because of God's love for us, for God wants us from our whole hearts, a returned love freely given.  If we want to understand Christ's suffering to come, let us understand the Cross in this light, "for God so loved the world" that the Son will suffer and die and undergo human death to call us back with His whole heart -- with a love so great it's beyond our knowing.  Jesus tells us that "there will be more joy in heaven over one sinner who repents than over ninety-nine just persons who need no repentance."  The joy of this completeness is rooted in God's love for each one of us.

 

Then He took the cup, and gave thanks, and gave it to them, saying, "Drink from it, all of you"

 

 And as they were eating, Jesus took bread, blessed and broke it, and gave it to the disciples and said, "Take, eat; this is My body."  Then He took the cup, and gave thanks, and gave it to them, saying, "Drink from it, all of you.  For this is My blood of the new covenant, which is shed for many for the remission of sins.  But I say to you, I will not drink of this fruit of the vine from now on until that day when I drink it new with you in My Father's kingdom."  And when they had sung a hymn, they went out to the Mount of Olives. 

Then Jesus said to them, "All of you will be made to stumble because of Me this night, for it is written:

'I will strike the Shepherd,

And the sheep of the flock will be scattered.'

"But after I have been raised, I will go before you to Galilee."  Peter answered and said to Him, "Even if all are made to stumble because of You, I will never be made to stumble."  Jesus said to him, "Assuredly, I say to you that this night, before the rooster crows, you will deny Me three times.  Peter said to Him, "Even if I have to die with You, I will not deny You!"  And so said all the disciples.

 

- Matthew 26:26-35 

 

Yesterday we read that on the first day of the Feast of Unleavened Bread the disciples came to Jesus, saying to Him, "Where do You want us to prepare for You to eat the Passover?"  And He said, "Go into the city to a certain man, and say to him, 'The Teacher says, "My time is at hand; I will keep the Passover at your house with My disciples."'"  So the disciples did as Jesus had directed them; and they prepared the Passover.  When evening had come, He sat down with the twelve.  Now as they were eating, He said, "Assuredly, I say to you, one of you will betray Me."  And they were exceedingly sorrowful, and each of them began to say to Him, "Lord, is it I?"  He answered and said, "He who dipped his hand with Me in the dish will betray Me.  The Son of Man indeed goes just as it is written of Him, but woe to that man by whom the Son of Man is betrayed!  It would have been good for that man if he had not been born."  Then Judas, who was betraying Him, answered and said, "Rabbi, is it I?"  He said to him, "You have said it."

 

 And as they were eating, Jesus took bread, blessed and broke it, and gave it to the disciples and said, "Take, eat; this is My body."  Then He took the cup, and gave thanks, and gave it to them, saying, "Drink from it, all of you.  For this is My blood of the new covenant, which is shed for many for the remission of sins."   My study Bible notes that this is the institution of the Eucharist, which it calls the "long-awaited messianic banquet," to which even Judas is admitted (compare Esther 7).  Jesus is seeking by all means possible to save him.  But because of his wicked heart, my study Bible says, Judas' participation will lead to his condemnation (1 Corinthians 11:27-30).  These words of Jesus are repeated in the Divine Liturgy of St. John Chrysostom; they invite the faithful to receive His body and blood.  In Holy Communion we are thereby united to Christ.  As Jesus gave thanks (εὐχαριστέω/eucharisteo, forming the Greek root of "eucharist"), it teaches us how we are to celebrate this sacrament, also that He comes willingly to His Passion, and even, my study Bible says, to accept sufferings with thankfulness -- knowing that God can use sufferings for ultimate good.  Moreover, the Old Covenant was sealed with the blood of bulls and goats.  But the New is sealed by the gift of Christ Himself, who my study Bible says shed His own blood to conquer sin and death and to reconcile us with God.  Christ names it the blood of the new covenant, effectively God's promise and the fulfillment of the Law.  "New" indicates that this covenant brings immortality and incorruptible life; and it's very important to understand that this covenant will always carry the quality of newness.  Shed for many uses an Aramaic expression meaning "for all."

 

 "But I say to you, I will not drink of this fruit of the vine from now on until that day when I drink it new with you in My Father's kingdom."  And when they had sung a hymn, they went out to the Mount of Olives.  My study Bible notes that patristic commentary teaches that Jesus also drinks the cup of His own Blood.  He does so in order to lead all believers into participation in His heavenly mysteries; one more incident in which He fulfills all righteousness.   In My Father's kingdom, my study Bible says, relates to the time after Christ's Resurrection, when He will both eat and drink to show the reality of His victory over death (Luke 24:41-43).  Additionally, it points to the eternal banquet of the Kingdom in the age to come.  

Then Jesus said to them, "All of you will be made to stumble because of Me this night, for it is written: 'I will strike the Shepherd, and the sheep of the flock will be scattered.'  But after I have been raised, I will go before you to Galilee."  Peter answered and said to Him, "Even if all are made to stumble because of You, I will never be made to stumble."  Jesus said to him, "Assuredly, I say to you that this night, before the rooster crows, you will deny Me three times.  Peter said to Him, "Even if I have to die with You, I will not deny You!"  And so said all the disciples.  This prophesy of Christ regarding Peter's denial will be fulfilled as Peter stands outside the home of the chief priest, with which Jesus is tried by the Sanhedrin.  We will read this story of denial later on in this chapter.   But for now, let us note how emphatically Peter and all the disciples declare they will not deny Christ.

As Jesus is on the cusp of His Passion, He tells the disciples, "Take, eat; this is My body."  It is remarkable to consider the time, not only because of its proximity to the Crucifixion, but because He is literally teaching them the truth behind what is about to happen. Everything about to unfold is the culmination of His ministry, the final gift He gives for salvation, to the world.  Then He took the cup, and gave thanks, and gave it to them, saying, "Drink from it, all of you.  For this is My blood of the new covenant, which is shed for many for the remission of sins."  Let's consider that His blood will indeed soon be shed, for which He now gives thanks in front of the disciples.  God is using this occasion for something much greater than anyone can understand in that room, and likely for something much greater than any one of us has realized even two thousand years later -- and Christ Himself is giving thanks for the opportunity, the blessing, the grace, and the magnanimity of this new covenant which will remit sins for all who take it up and live it.  He insists that they all drink -- even His adversary, soon to be His betrayer, Judas, who has been with Him all this time.  Because this grace is on offer for many, meaning "for all," He commands all to drink.  The remission of sins is the acceptance into His eternal Kingdom, His Father's kingdom, the one established in the promise of Christ the Bridegroom, and this is that true New Covenant.  It is now available to all who will take it up and live it.  So Jesus establishes where He is before all the disciples here, explaining to them what is about to happen and why, even giving thanks for the occasion, so that they and we will know the depth and meaning of what they will witness, and what is being initiated for the life of the world.  He predicts their denial, and their scattering and stumbling in the face of the shattering reality they will face.  Can we imagine giving thanks in such a circumstance?  And yet, with God, all things are possible, and "we know that all things work together for good to those who love God, to those who are the called according to His purpose" (Romans 8:28).  If Christ can give thanks at this moment, then let us remember at all times in our lives to give thanks, for we do not know how God is calling us, through the good and the evil, and what God will make out of every moment of our lives, in ways which we can't yet see.

 

And Jesus, when He came out, saw a great multitude and was moved with compassion for them, because they were like sheep not having a shepherd

 

 Then the apostles gathered to Jesus and told Him all things, both what they had done and what they had taught.  And He said to them, "Come aside by yourselves to a deserted place and rest a while."  For there were many coming and going, and they did not even have time to eat.  So they departed to a deserted place in the boat by themselves.  But the multitudes saw them departing, and many knew Him and ran there on foot from all the cities.  They arrived before them and came together to Him.  And Jesus, when He came  out, saw a great multitude and was moved with compassion for them, because they were like sheep not having a shepherd.  So He began to teach them many things.  When the day was now far spent, His disciples came to Him and said, "This is a deserted place, and already the hour is late.  Send them away, that they may go into the surrounding country and villages and buy themselves bread; for they have nothing to eat."

But He answered and said to them, "You give them something to eat."  And they said to Him, "Shall we go and buy two hundred denarii worth of bread and give them something to eat?"  But He said to them, "How many loaves do you have?  Go and see."  And when they found out they said, "Five, and two fish."  Then He commanded them to make them all sit down in groups on the green grass.  So they sat down in ranks, in hundreds and in fifties.  And when He had taken the five loaves and the two fish, He looked up to heaven, blessed and broke the loaves, and gave them to His disciples to set before them; and the two fish He divided among them all.  So they all ate and were filled.  And they took up twelve baskets full of fragments and of the fish.  Now those who had eaten the loaves were about five thousand men.

Immediately He made His disciples get into the boat and go before Him to the other side, to Bethsaida, while He sent the multitude away.  And when He had sent them away, He departed to the mountain to pray.

 

- Mark 6:30–46 

 

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

 

 Then the apostles gathered to Jesus and told Him all things, both what they had done and what they had taught.  And He said to them, "Come aside by yourselves to a deserted place and rest a while."  For there were many coming and going, and they did not even have time to eat.  So they departed to a deserted place in the boat by themselves.  The story of the beheading of John the Baptist in yesterday's reading (see above) is given parenthetically, so to speak, so that we understand why King Herod Antipas now feels threatened by Jesus.  Here the apostles return from their successful first mission, in which they healed many and cast out demons.   Herod suspects that Jesus is John the Baptist returned from the dead, and this explains the power manifest in Christ's ministry.  As my study Bible says, the King fears John the Baptist even when he is dead.  Christ's ministry and renown have now grown so much that there were many coming and going, and they did not even have time to eat.  So He seeks to retreat to a deserted place (once again using a boat) so that they may rest a while.  My study Bible comments that Christ gives rest to His disciples to show those engaged in preaching and teaching that they must not labor continuously, but also must take rest.

But the multitudes saw them departing, and many knew Him and ran there on foot from all the cities.  They arrived before them and came together to Him.  And Jesus, when He came  out, saw a great multitude and was moved with compassion for them, because they were like sheep not having a shepherd.  So He began to teach them many things.  When the day was now far spent, His disciples came to Him and said, "This is a deserted place, and already the hour is late.  Send them away, that they may go into the surrounding country and villages and buy themselves bread; for they have nothing to eat."  Here is another example of Christ's compassion, arising out of seemingly unforeseen circumstances.  So desperate are the people for what Christ offers, that they even ran there on foot from all the cities to follow Him. 

 

 But He answered and said to them, "You give them something to eat."  And they said to Him, "Shall we go and buy two hundred denarii worth of bread and give them something to eat?"  But He said to them, "How many loaves do you have?  Go and see."  And when they found out they said, "Five, and two fish."  Then He commanded them to make them all sit down in groups on the green grass.  So they sat down in ranks, in hundreds and in fifties.  And when He had taken the five loaves and the two fish, He looked up to heaven, blessed and broke the loaves, and gave them to His disciples to set before them; and the two fish He divided among them all.  So they all ate and were filled.  And they took up twelve baskets full of fragments and of the fish.  Now those who had eaten the loaves were about five thousand men.  This feeding miracle is reported by all four Evangelists.  It shows Jesus feeding a great multitude, just as He, the Lord, fed the Israelites in the desert (Exodus 16).  In the patristic perspective of the Church, this feeding is seen as an image of the Eucharist, an idea my study Bible says is made clear in John 6.  There is yet a second feeding in the wilderness (Mark 8:1-10), in which four thousand are fed with seven loaves and a few small fish.  Some suggest they are the same story, but their differences are distinct, and Christ Himself refers to each (Mark 8:14-21).  There is an additional spiritual interpretation given in my study Bible, in which it is taught that the five loaves indicate the five books of the Law (Genesis through Deuteronomy), which are broken open in Christ and thereby feed the universe.  The two fish are the Gospel Book and the Epistle Book, the teaching of the fishermen.  In the gathering of the leftovers, the apostles gather enough for a basket each.  It shows that the teachings which the faithful are not able to grasp nevertheless remain held in the consciousness of the Church.   The text tells us that when He had taken the five loaves and the two fish, He looked up to heaven, blessed and broke the loaves, and gave them to His disciples to set before them; and the two fish He divided among them all.   It not only suggests the Eucharist in distribution by the disciples, but His prayer and blessing show us we, also, should give thanks to God before we each.  The terminology points to the Last supper (Mark 14:22) and so leads to a Eucharistic interpretation, my study Bible says.  As the disciples distribute the bread to the multitudes, so  Christ continues to feed the Eucharist to His flock today through His bishops and presbyters.

Immediately He made His disciples get into the boat and go before Him to the other side, to Bethsaida, while He sent the multitude away.  And when He had sent them away, He departed to the mountain to pray.  Our reading began with Jesus seeking to take the disciples aside to a deserted place where they could rest, after their return from their first apostolic journey.  Here, it ends with Jesus Himself retreating to the mountain to pray in solitude, while He sends the disciples across the Sea, and the multitude away.  We have commented in recent readings about Christ and the mountain top moments that mark His ministry.  Here His withdrawal for prayer comes on the heels of yet another extremely significant turning point, and that is this feeding of the multitudes in the wilderness.  The Eucharistic significance is something that was commented on above, in citing notes from my study Bible.   So from that iconic framework itself we understand this is yet another important marker in Christ's ministry.  But let us note a factor in how that came about, and it is one which the Gospels report frequently.  Jesus is confronted with a great crowd of people who have followed Him on foot, although He retreated with the disciples by boat, seeking to get away to a deserted place.   Let us take a close look at Jesus' immediate response:  He is moved with compassion.  The text says that He was moved with compassion for them, because they were like sheep not having a shepherd.  So He began to teach them many things.   This turning point begins with this important hallmark of Christ's decision making:  He is moved with compassion.  And so, He first feeds this great crowd with what they need.  He began to teach them many things, because they were like sheep not having a shepherd.  Let's look at this almost visceral impression which Jesus receives upon seeing them, that they were like sheep not having a shepherd.  This seems to give us a sense of Jesus' immediate perception of human hearts and their needs, for it is this to which He responds, and He begins to feed them what they need as lost sheep who need a Shepherd.  He gives them teachings to guide their lives.  Whatever happens next, this great "landmark" event of the feeding of the five thousand men (and yet more women and children were present as well) is sparked through Christ's immediate perception of the need of these people who are like sheep without a shepherd.  And so, in the context of this great feeding in which we recognize the Eucharist to come, we should understand what Christ is doing.  He is moved with compassion to take on this new turn in His ministry, the beginning of the Eucharist, and Himself as the Shepherd whom we need.  For He feeds us not only with food, but with His teachings for us, even His Body and Blood which will be sacrificed and distributed so that He becomes a part of us, body, soul, and spirit.  For we always need this Shepherd, and we need Him in all ways.  We need Him to guide us throughout our lives in every facet, be it emotional, physical, mental, spiritual, communal, or any part of the deep needs of our souls, our minds, our hearts.  Our Shepherd changes the course of His own search for solitude because He is moved with compassion for us, for the state of us which perhaps only He perceives as the true Shepherd we need.  He shifts the course of His ministry yet again, and His retreat for solitary prayer with the Father is perhaps a hint to us of His own seeking with the Father the instructions for this new direction and development.  Let us note also that immediately, now that they have returned from their first mission as apostles, Jesus teaches the disciples to do likewise to His flock ("You give them something to eat").  Let us be grateful for His eternal care to us, His flock.

 

Assuredly, I say to you, whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven

 

 "Take heed that you do not despise one of these little ones, for I say to you that in heaven their angels always see the face of My Father who is in heaven.  For the Son of man has come to save that which was lost.

"What do you think?  If a man has a hundred sheep, and one of them goes astray, does he not leave the ninety-nine and go to the mountains to seek the one that is straying?  And if he should find it, assuredly, I say to you, he rejoices more over that sheep than over the ninety-nine that did not go astray.  Even so it is not the will of your Father who is in heaven that one of these little ones should perish.

"Moreover if your brother sins against you, go and tell him his fault between you and him alone.  If he hears you, you have gained your brother.  But if he will not hear, take with you one or two more, that 'by the mouth of two or three witnesses every word may be established.'  And if he refuses to hear them, tell it to the church.  But if he refuses even to hear the church, let him be to you like a heathen and a tax collector.  

 

"Assuredly, I say to you, whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven.  Again I say to you that if two of you agree on earth concerning anything that they ask, it will be done for them by My Father in heaven.  For where two or three are gathered together in My name, I am there in the midst of them."

 

- Matthew 18:10-20 

 

 Yesterday we read that at that time the disciples came to Jesus, saying, "Who then is the greatest in the kingdom of heaven?"  Then Jesus called a little child to Him, set him in the midst of them, and said, "Assuredly,  say to you, unless you are converted and become as little children, you will by no means enter the kingdom of heaven.  Therefore whoever humbles himself as this little child is the greatest in the kingdom of heaven.  Whoever receives one little child like this in My name receives Me.  But whoever causes one of these little ones who believe in Me to sin, it would be better for him if a millstone were hung around his neck, and he were drowned in the depth of the sea.  Woe to the world because of offenses!  For offenses must come, but woe to that man by whom the offense comes!  If your hand or foot causes you to sin, cut it off and cast it from you.  It is better for you to enter into life lame or maimed, rather than having two hands or two feet, to be cast into the everlasting fire.  And if your eye causes you to sin, pluck it out and cast it from you.  It is better for you to enter into life with one eye, rather than having two eyes, to be cast into hell fire."

 

 "Take heed that you do not despise one of these little ones, for I say to you that in heaven their angels always see the face of My Father who is in heaven.  For the Son of man has come to save that which was lost."  As we can read from yesterday's reading (above), Jesus has been addressing the disciples in response to the question, "Who then is the greatest in the kingdom of heaven?" Jesus responds with an emphasis on humility, and in particular on the need for the care of the little ones; that is, those who are poor in spirit.  My study Bible describes this as referring to all who have childlike humility and simplicity.  Regarding Christ's teaching that "in heaven their angels always see the face of My Father who is in heaven," St. John Chrysostom is cited by my study Bible as teaching that not only the saints, but all people have guardian angels.  But the angels of humble people have greater boldness and greater honor before the face of God because of the humility of the person they guard.  It's not the nature of God, but rather the weakness of human beings, that requires the service of angels.  

"What do you think?  If a man has a hundred sheep, and one of them goes astray, does he not leave the ninety-nine and go to the mountains to seek the one that is straying?  And if he should find it, assuredly, I say to you, he rejoices more over that sheep than over the ninety-nine that did not go astray.  Even so it is not the will of your Father who is in heaven that one of these little ones should perish."  My study Bible comments that, unlike earthly shepherds, Christ sees such value in one sheep that He will leave the others at risk to save it.  The ninety-nine sheep represent the righteous who remain faithful to God (Luke 15:7).  According to certain patristic teachings, this is also an image of the Incarnation in which the ninety-nine represent the angels in heaven; Christ descended from heaven to pursue the one sheep -- humankind -- who had fallen into corruption on earth.  

"Moreover if your brother sins against you, go and tell him his fault between you and him alone.  If he hears you, you have gained your brother.  But if he will not hear, take with you one or two more, that 'by the mouth of two or three witnesses every word may be established.'  And if he refuses to hear them, tell it to the church.  But if he refuses even to hear the church, let him be to you like a heathen and a tax collector."  Here Jesus gives a formula for Church discipline.  It's based on mutual correction in three expanding stages.  My study Bible characterizes it this way, that sin and correction are to remain private unless the offender refuses to repent.  It notes that all correction must be done with great care and humility, with the highest concern being the salvation of the offender (see 1 Corinthians 5:5; Galatians 6:1).  But nonetheless, correction must take place so that the sin doesn't spread to others as well. 

 

"Assuredly, I say to you, whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven.  Again I say to you that if two of you agree on earth concerning anything that they ask, it will be done for them by My Father in heaven.  For where two or three are gathered together in My name, I am there in the midst of them."   My study Bible tells us that the authority to bind and loose sins is given to the apostles and transmitted to the bishops and presbyters whom they ordained.  This authority is given for the sake of the salvation of the sinner.  St. John Chrysostom is once again cited, who says that the sinner, "seeing that he is not only cast out of the Church, but that the bond of his sin will remain in Heaven, he may turn and become gentle."

Today's reading involves matters of the Church.   In all the Gospels, Jesus only uses the word "Church" twice, and both times are found in St. Matthew's Gospel.  The first was at the time of St. Peter's confession of faith that Jesus is "the Christ, the Son of the living God."  Jesus said to him, "Blessed are you, Simon Bar-Jonah, for flesh and blood has not revealed this to you, but My Father who is in heaven.  And I also say to you that you are Peter, and on this rock I will build My church, and the gates of Hades shall not prevail against it" (see this reading).  The second time Jesus uses the word Church is here in today's reading.  My study Bible gives a definition of Church, beginning with the word in the Greek of the Gospels, which is  ἐκκλησία/ekklisia, meaning those "called out," or the "assembly."   In other words, the faithful are called out of the world to be the Church, which is the body of Christ, the Bride of Christ, the New Israel.  It is understood as the ark of Salvation and the assembly of believers, in which we seek right relationship to God.  Through the Church, my study Bible adds, Christians are united to Christ and to each other.  As Christ is head of the Church, it is a reflection of His Incarnation with both His divine and human qualities; thus a place for the community to receive grace in the sacraments, and the truth of the gospel message.  The mystical transformation of the people into one body in Christ happens through the Eucharist.  So, in that context, Christ's emphasis on the care of the little ones, and His system of mutual correction, become understood more deeply as that which is best conducive to community and communion, within which grace must be at work.  Ultimately, as we have commented in recent readings, the Church must be a place where faith can flourish among community in order to facilitate this mystical reality of its reflection of the Incarnation, with both divine and human elements.  This is why the Church remains a great mystery, and not an entity devised through completely human terms alone.  Whatever problems we see, somehow it continues, and it contains the whole communion of saints.  Thus, Christ's teachings about discipline, with an emphasis on the stewardship of the little ones, becomes an expression of how heaven cares for God's children, as told to us in the glimpse given us of the angels of the little ones who "always see the face of My Father who is in heaven."  When we worship in Church, we are also to understand the angelic worship which happens continually in heaven, and how we also participate with the angels.  Thus this divine-human organism of the entire Church pervades many more dimensions simultaneously than we can understand, and also works in hidden ways that we don't see, even as it is among us and even within us (Luke 17:21).  In this light, let us consider Jesus' teaching for discipline and correction, as this facilitates the proper working of the Church in our community.  The mystical working of grace is not "magic," it requires our participation and our faith, as well as our discipline and correction of sin.  In this light, let us look at another element of that divine/human cooperation. Jesus says, "Assuredly, I say to you, whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven.  Again I say to you that if two of you agree on earth concerning anything that they ask, it will be done for them by My Father in heaven.  For where two or three are gathered together in My name, I am there in the midst of them."  Keeping this in mind, in such a powerful context of both heaven and earth, let us endeavor to participate in the fullness of the ways He asks.

 

 

Watch and pray, lest you enter into temptation. The spirit indeed is willing, but the flesh is weak

 

 Then Jesus said to them, "All of you will be made to stumble because of Me this night, for it is written:

    'I will strike the Shepherd,

    And the sheep will be scattered.'

"But after I have been raised, I will go before you to Galilee."  Peter said to Him, "Even if all are made to stumble, yet I will not be."  Jesus said to him, "Assuredly, I say to you that today, even this night, before the rooster crows twice, you will deny Me three times."  But he spoke more vehemently, "If I have to die with You, I will not deny You!"  And they all said likewise.

Then they came to a place which was named Gethsemane; and He said to His disciples, "Sit here while I pray."  And He took Peter, James, and John with Him, and He began to be troubled and deeply distressed. Then He said to them, "My soul is exceedingly sorrowful, even to death.  Stay here and watch."  

 

He went a little farther, and fell on the ground, and prayed that if it were possible, the hour might pass from Him.  And He said, "Abba, Father, all things are possible for You.  Take this cup away from Me; nevertheless, not what I will, but what You will."  Then He came and found them sleeping, and said to Peter, "Simon, are you sleeping?   Could you not watch one hour?  Watch and pray, lest you enter into temptation.  The spirit indeed is willing, but the flesh is weak."  Again He went away and prayed, and spoke the same words.  And when He returned, He found them asleep again, for their eyes were heavy; and they did not know what to answer Him.  Then He came the third time and said to them, "Are you still sleeping and resting?  It is enough!  The hour has come; behold, the Son of Man is being betrayed into the hands of sinners.  Rise, let us be going.  See, My betrayer is at hand."

 

- Mark 14:27–42 

 

 Now on the first day of Unleavened Bread, when they killed the Passover lamb, His disciples said to Him, "Where do You want us to go and prepare, that You may eat the Passover?"  And He sent out two of His disciples and said to them, "Go into the city, and a man will meet you carrying a pitcher of water; follow him.  Wherever he goes in, say to the master of the house, 'The Teacher says, "Where is the guest room in which I may eat the Passover with My disciples?"'  Then he will show you a large upper room, furnished and prepared; there make ready for us."  So His disciples went out, and they came into the city, and found it just as He had said to them; and they prepared the Passover.  In the evening He came with the twelve.  Now as they sat and ate, Jesus said, "Assuredly, I say to you, one of you who eats with Me will betray Me."  And they began to be sorrowful, and to say to Him one by one, "Is it I?"  And another said, "Is it I?"  He answered and said to them, "It is one of the twelve, who dips with Me in the dish.  The Son of Man indeed goes just as it is written of Him, but woe to that man by whom the Son of Man is betrayed!  It would have been good for that man if he had never been born."  And as they were eating, Jesus took bread, blessed and broke it, and gave it to them and said, "Take, eat; this is My body."  Then He took the cup, and when He had given thanks He gave it to them, and they all drank from it.  And He said to them, "This is My blood of the new covenant, which is shed for many.  Assuredly, I say to you, I will no longer drink of the fruit of the vine until that day when I drink it new in the kingdom of God."  And when they had sung a hymn, they went out to the Mount of Olives.

 

 Then Jesus said to them, "All of you will be made to stumble because of Me this night, for it is written: 'I will strike the Shepherd, and the sheep will be scattered.'   But after I have been raised, I will go before you to Galilee."  Peter said to Him, "Even if all are made to stumble, yet I will not be."  Jesus said to him, "Assuredly, I say to you that today, even this night, before the rooster crows twice, you will deny Me three times."  But he spoke more vehemently, "If I have to die with You, I will not deny You!"  And they all said likewise.  Jesus quotes from the prophecy of Zechariah (Zechariah 13:7).  He Himself is the Shepherd of the prophecy, the prophesied Messiah.  Peter contradicts Jesus' own prediction, following the Scripture, that "all of you will be made to stumble because of Me this night."  We will later see Peter's reckoning in regard to his own certainty, as Jesus' subsequent prophecy regarding Peter is fulfilled:  "Assuredly, I say to you that today, even this night, before the rooster crows twice, you will deny Me three times." 

Then they came to a place which was named Gethsemane; and He said to His disciples, "Sit here while I pray."  And He took Peter, James, and John with Him, and He began to be troubled and deeply distressed. Then He said to them, "My soul is exceedingly sorrowful, even to death.  Stay here and watch."  My study Bible explains that Gethsemane means "oil press."  Jesus and the disciples are now in an orchard of olive trees at the foot of the Mount of Olives.  A note on this garden, mentioned in John 18:2, comments that as Christ intentionally came to the place known to His betrayer, Judas, one of His disciples, shows that He was going to His Passion willingly and voluntarily.  It reveals, my study Bible says, that Christ went to find Judas rather than Judas finding Christ.  Let us note that Jesus, in His exceedingly sorrowful state, even to death, tells the disciples, "Stay here and watch."  Watch is the repeated word we've heard Him give as He warned of the distress and tribulation to come in the end times.  This vigilance is the repeated word of Christ for our conduct as we await His return.

He went a little farther, and fell on the ground, and prayed that if it were possible, the hour might pass from Him.  And He said, "Abba, Father, all things are possible for You.  Take this cup away from Me; nevertheless, not what I will, but what You will."  Then He came and found them sleeping, and said to Peter, "Simon, are you sleeping?   Could you not watch one hour?  Watch and pray, lest you enter into temptation.  The spirit indeed is willing, but the flesh is weak."  Again He went away and prayed, and spoke the same words.  And when He returned, He found them asleep again, for their eyes were heavy; and they did not know what to answer Him.  Then He came the third time and said to them, "Are you still sleeping and resting?  It is enough!  The hour has come; behold, the Son of Man is being betrayed into the hands of sinners.  Rise, let us be going.  See, My betrayer is at hand."  My study Bible comments that Abba in Aramaic is the familiar form for Father, similar to saying "Papa," which teaches us of Christ's intimacy God the Father.  This cup refers to Christ's impending death.  According to His divine nature, my study Bible says, Jesus willingly goes to His death.  But as a man, He wishes He could avoid it, for it is the mark of humanity to abhor death.  He prays that if it were possible, the hour might pass from Him, giving us abundant proof of His divine nature.  But despite this struggle of agony, Jesus is without sin.  He completely subjects and unites His human will to the Father's divine will.

Yet again, we find Christ repeating these words, to watch and pray.  And again, we note the importance of these repeated words, an admonition which He sprinkled throughout His warnings of the end times to come, the tribulation which His followers would face in one form or another through the times in which we now live as we await His return.  Here, He tells Peter, "Watch and pray, lest you enter into temptation.  The spirit indeed is willing, but the flesh is weak."  It seems likely that we can consider Peter to be a stand-in for all the disciples, representing them, and even representing those of us who would be His disciples, the faithful to come.  These words are for all of us, even all the time, as we go through our lives and our own difficulties, our own struggles with faith -- and especially with times of tribulation, worry, shock, or fear.  In His prophecies of end times, Jesus repeatedly warned of troubles to come, such as natural disasters, wars, persecutions -- even of being hated by all for His name's sake.  What this means is that even in those times when we are tempted to panic, to flee, to fight, to take up weapons, to do whatever we can to evade what is coming in life, and even when sitting down to pray is the last thing on our minds -- it even may take great strength and forced concentration to do so, even against our own wills, we are to "Watch and pray, lest you enter into temptation.  The spirit indeed is willing, but the flesh is weak."  These words are especially important to St. Peter, for he is our example of our own trusting to ourselves when we need to rely upon the strength of God to help us under difficult circumstances, especially when we struggle with threatening and frightening events in our lives.   Sometimes it takes intense focus and concentration, and a great act of will to pray, particularly when we feel overwhelmed and in desperate need to change the things that loom too large to avoid.   The events to come would shake the disciples to the core, and may be so great in their impact that we cannot possibly imagine the turmoil they went through.  But these are the words of Christ for them, and in our own times of agony we should remember them as well.  For, no matter what there is to do, it is in our prayer we call upon the help we need when our own resources cannot meet the struggle.  What often seems like only a "worldly" problem is compounded in its spiritual impact, and we need God's help to see where we are, even to accept something we can't bear to face.  This is how we find our way through the times that hurt, through unbearable bad news, through betrayals and tribulations, or losses we don't know how to bear.  Let us remember His words in all times.  

 

 

 

 

 

I will strike the Shepherd, and the sheep of the flock will be scattered

 And as they were eating, Jesus took bread, blessed and broke it, and gave it to the disciples and said, "Take, eat; this is My body."  Then He took the cup, and gave thanks, and gave it to them, saying, "Drink from it, all of you.  For this is My blood of the new covenant, which is shed for many for the remission of sins.  But I say to you, I will not drink of this fruit of the vine from now on until that day when I drink it new with you in My Father's kingdom."  And when they had sung a hymn, they went out to the Mount of Olives.

Then Jesus said to them, "All of you will be made to stumble because of Me this night, for it is written:

'I will strike the Shepherd,
And the sheep of the flock will be scattered.'

"But after I have been raised, I will go before you to Galilee."  Peter answered and said to Him, "Even if all are made to stumble because of You, I will never be made to stumble."  Jesus said to him, "Assuredly, I say to you that this night, before the rooster crows, you will deny Me three times."  Peter said to Him, "Even if I have to die with You, I will not deny You!"  And so said all the disciples.

- Matthew 26:26-35

Yesterday we read that on the first day of the Feast of Unleavened Bread the disciples came to Jesus, saying to Him, "Where do You want us to prepare for You to eat the Passover?"  And he said, "Go into the city to a certain man, and say to him, 'The Teacher says, "My time is at hand; I will keep the Passover at your house with My disciples," ' "  So the disciples did as Jesus had directed them; and they prepared the Passover.  When evening had come, He sat down with the twelve.  Now as they were eating, He said, "Assuredly, I say to you, one of you will betray Me."  And they were exceedingly sorrowful, and each of them began to say to Him, "Lord, is it I?"  He answered and said, "He who dipped his hand with Me in the dish will betray Me."  And they were exceedingly sorrowful, and each of them began to say to Him, "Lord, is it I?"  He answered and said, "He who dipped his hand with Me in the dish will betray Me.  The Son of Man indeed goes just as it is written of Him, but woe to that man by whom the Son of Man is betrayed!  It would have been good for that man if he had not been born."  Then Judas, who was betraying Him, answered and said, "Rabbi, is it I?"  He said to him, "You have said it."

 And as they were eating, Jesus took bread, blessed and broke it, and gave it to the disciples and said, "Take, eat; this is My body."  Then He took the cup, and gave thanks, and gave it to them, saying, "Drink from it, all of you.  For this is My blood of the new covenant, which is shed for many for the remission of sins."  Here is the institution of the Eucharist by Jesus; it is the long-awaited messianic banquet (as my study bible describes it), to which He admits notably even Judas (compare Esther 7), as Christ still seeks by all means to save Judas.  As his heart was wicked, the participation of Judas leads to his condemnation (1 Corinthians 11:27-30).  Christ's words are repeated in the Divine Liturgy of St. John Chrysostom (the universal template for Christian liturgy), inviting the faithful to receive His body and blood.  In Holy Communion, we are truly united to Christ.  Jesus gave thanks (in the original Greek, this verb, eucharisteo/ευχαριστεω is the root for "eucharist").  My study bible says this teaches us first, how we are to celebrate this sacrament; second, that Christ comes willingly to His Passion, and finally that we are to accept even sufferings with thankfulness -- understanding that God can use sufferings for ultimate good.  The Old Covenant, it explains, was sealed with the blood of bulls and goats.  The New is sealed by the gift of Christ, who shed His own blood to conquer sin and death -- and to reconcile us with God.  Christ names it the blood of the new covenant:  God's promise and the fulfillment of the Law.  By "new," my study bible says, He means that this covenant brings immortality and incorruptible life; this covenant will always have the quality of newness.  For many, as noted in previous readings in Matthew, is an Aramaic expression meaning "for all" (see, for example, 20:24-28).

"But I say to you, I will not drink of this fruit of the vine from now on until that day when I drink it new with you in My Father's kingdom."   The patristic commentators teach that Jesus also drinks this cup of His own Blood.  This He does to lead all believers into participation in His heavenly mysteries.  In My Father's kingdom relates to the time after His Resurrection, when Christ will eat and drink before the disciples in order to show the reality of His victory over death (Luke 24:41-43).  Additionally, this references the eternal banquet of the Kingdom in the age to come.

And when they had sung a hymn, they went out to the Mount of Olives.  We note the tradition of Passover.   After the meal, it is likely Jesus and the disciples sung Psalms 115-118.

Then Jesus said to them, "All of you will be made to stumble because of Me this night, for it is written:  'I will strike the Shepherd, and the sheep of the flock will be scattered.'  But after I have been raised, I will go before you to Galilee."  St. John Chrysostom comments that Christ cites the prophecy (Zechariah 13:7) which shows both His adherence and participation in the Old Covenant (for it was through this that the prophecy was given), but also besides giving clear warning what will happen this night, Jesus at the same time gives assurance that all is happening within a greater plan of salvation.  Moreover, we as readers are asked to compare the disciples who are unable to stand their ground at Christ's Crucifixion, but the same men will take the gospel to the whole world after His death.  I will go before you to Galilee is an assurance to them of the Resurrection.

Peter answered and said to Him, "Even if all are made to stumble because of You, I will never be made to stumble."  Jesus said to him, "Assuredly, I say to you that this night, before the rooster crows, you will deny Me three times."  Peter said to Him, "Even if I have to die with You, I will not deny You!"  And so said all the disciples.  The Gospels give us Peter's bravado, which leads him into not only denying Christ's word, but making of himself a liar.  St. John Chrysostom suggests that possibly the passion for recognition is still actively at work, the disciples' desire for greatness which has repeatedly come as questions as they drew nearer to Jerusalem.  Peter's failure will be a great lesson in humility, as Christ has repeatedly taught the disciples as the moment of His Crucifixion drew nearer and in response to their questions about great places in His kingdom (see, for example, this reading).  Let us note also that the rest of the disciples are persuaded by Peter's emphatic declaration to say the same, and so all effectively become liars in denial of Christ's prophecy, as all will be scattered at the Crucifixion.

What is betrayal, and how do we think about it?  In yesterday's reading, we read of and commented on Judas' betrayal of Christ (also upcoming in our readings next week).  In today's reading, Jesus not only institutes the Eucharist, but He also predicts Peter's denial of him, which Peter vehemently denies.  We could ironically say that the Eucharist is established and offered on this eve of betrayal and denials -- before the disciples are scattered and flee at His Crucifixion (Matthew 26:56, Mark 14:50, John 16:32) -- as healing offering and sacrament for the ills that will come from their separation, and even the ailments of the world.  It is instituted once and for all time, for all of us, as the way to call us back to God, back into communion.  But let us note, as does the commentary in my study bible, that the sacrament isn't a cure-all in the sense that it works against our own free will choice:  even such powerful help needs our assent, just as it only results in deeper condemnation for Judas as he still follows through with betrayal and fails to return to communion.  In a certain sense, any denial or betrayal of Christ on our part is effectively a denial or betrayal of ourselves, as we truly and ultimate "come to ourselves" when we find ourselves and our identity in Christ.  This is, in effect, the long -- lifelong -- process of our faith, a constant coming to Christ.  In the world of brokenness we will find many betrayals and denials, some in ourselves and some from others.  But ultimately, broken communion with ourselves or others reflects a deep need for our own spiritual communion with Christ, and it is there that all things are healed.  Indeed, it is there that good may come from evil, just as Resurrection comes from Crucifixion.  The Gospels do not spare us the failings of the disciples, even betrayal by Judas, and even though all are chosen by Jesus (John 6:70).  They give us a picture of ourselves in our own failings, and teach us the need we have to return to Christ in our failings, to see our way through an imperfect life.  The Eucharist always gives us an image of the union we desire, the ultimate healing, and is also called Communion for this reason.  In our places where we also miss the mark, let us consider that life in this journey of faith is a learning curve for us, as it was for the Twelve.  But even as we enter times of hardship and difficulty, darkness and testing -- even evil -- we must do so with awareness that He is with us, and with Him even the worst of times, when all are scattered, can be used for greater good.  We don't live in a perfect world, we live in a world where evil is present in the form of hardships, temptations, suffering, and death.  Our Lord goes to the Cross, but we are invited in our own lives to participate in communion with Him.  From the Cross comes Resurrection.  As we are called to bear our own crosses in life and live through His faith, so we also attend Resurrection in our own lives, in every possible form, and we are drawn, like the disciples, ever closer to Him through this process.

The harvest truly is plentiful, but the laborers are few. Therefore pray the Lord of the harvest to send out laborers into His harvest

Vincent van Gogh, Green Field, 1889, National Gallery of Prague

 Then 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.

- Matthew 9:35-10:4

Yesterday we read that when Jesus left the home of the ruler of the synagogue in Capernaum, two blind men followed Him, crying out and saying, "Son of David, have mercy on us!"  And when He had come into the house, the blind men came to Him.  And Jesus said to them, "Do you believe that I am able to do this?"  They said to Him, "Yes, Lord."  Then He touched their eyes, saying, "According to your faith let it be to you."  And their eyes were opened.  And Jesus sternly warned them, saying, "See that no one knows it."  But when they had departed, they spread the news about Him in all that country.  As they went out, behold, they brought to Him a man, mute and demon-possessed.  And when the demon was cast out, the mute spoke.  And the multitudes marveled, saying, "It was never seen like this in Israel!"  But the Pharisees said, "He casts out demons by the ruler of the demons."

 Then 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.  This phrase, like sheep having no shepherd, is a very significant one for the Gospels, and for the ministry of Jesus.  Mark uses it when Jesus begins ministering to the people He feeds in the wilderness (Mark 6:34), and we know, of course, that Jesus will call Himself the true Shepherd (see John 10).  The phrase is drawn from the Old Testament (Numbers 27:17; 3 Kings 22:17; Ezekiel 34:5).  My study bible comments in the context of our recent readings in Matthew, in which He's referred to Himself as Physician to the sick, that Jesus does not condemn sinners but instead sees them as lost sheep, who need to be found and brought home.  Compassion, it notes, means "suffering with."   If the people are like sheep without a shepherd, then it is the leadership which has failed them, and this is therefore an accusation against them.  Religious leaders have the duty of shepherds, but instead they have behaved as wolves (see, for example, 23:4).

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."  My study bible suggests that the harvest gives us an image of those who are ready to accept the Kingdom.  It says that Christ is both the Sower and the Lord of the harvest.  Christ's disciples are sent not to sow, but to reap what He had sown by the prophets (see also John 4:35-38).  My study bible also notes that how many are sent to harvest is less important than with what power they go into the harvest (see the following verses in today's reading).

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.   My study bible notes that the terms disciples and apostles are used interchangeably for the twelve.  The Greek word for disciple means "learner," and the word from which we derive apostle means "one sent out" (as on a mission).  Jesus gave them power to do specific things, while Christ's works are done through His own power.   My study bible also notes  that the names of the Twelve are not the same in all lists, as many people had more than one name.  Here in Matthew, their names are given in pairs, which suggests which ones traveled together on their first "missionary journey, " as Mark tells us that they were sent out two by two (Mark 6:7).   This list of the Twelve is reported in all three Synoptic Gospels; in each case Judas is listed as the one who betrayed Christ.

What does it mean to be a good shepherd to the people?  If Christ thinks of us as sheep -- some of whom are lost -- then what does that say about religious leadership in general?  A shepherd leads the people and protects them from predators.  So what is a good shepherd in this context?  First of all, a shepherd puts himself on the line for the sake of the well-being of the sheep.  He cares for his sheep.  In John's Gospel, Jesus says, "I am the good shepherd. The good shepherd gives His life for the sheep. But a hireling, he who is not the shepherd, one who does not own the sheep, sees the wolf coming and leaves the sheep and flees; and the wolf catches the sheep and scatters them. The hireling flees because he is a hireling and does not care about the sheep" (John 10:11-13).  Once again, in a deep sense, we continue to see the conflict between serving God and serving mammon, as a good shepherd is contrasted with hirelings, and with wolves.  A hireling works for money, and has no love for the sheep.  He will not put his life on the line.  A wolf is merely predatory, and takes advantage of opportunity to prey on the vulnerable and weak or helpless.  In John 10, Jesus goes on to say, "I am the good shepherd; and I know My sheep, and am known by My own. As the Father knows Me, even so I know the Father; and I lay down My life for the sheep. And other sheep I have which are not of this fold; them also I must bring, and they will hear My voice; and there will be one flock and one shepherd" (John 10:12-16).  A good shepherd has a relationship of love to his sheep.  Moreover, the sheep are intimately known by name, and they know their shepherd.  This is a connection that can only come from the real trust present where love is.  And that becomes our bottom line in our faith.  Who do you trust with your life?  Whose word do you trust to guide you?  Where is the safe place to put that trust?  In the Greek of the Gospels, the word for "faith" has as its root the word that means trust.  We live in a world that sometimes seems to be filled with predators who are supposed to be in positions of responsibility.  But in the context of our faith, we read about the One who has compassion for the sheep who really do need a shepherd.  Christ has come into the world as Incarnate Son, but we can't minimize His willingness -- even as fully human being -- to go to the end, to His utmost, for the sheep.  This is love that cannot be minimized.  We can't simply ascribe it to His divine origin, and we can't minimize the voluntary nature of that love, nor the sacrifice He will make as a human being for that love.  And it is in this voluntary love that we find the deepest roots of our faith, what it means, and what Jesus teaches.  That is because Christ consistently suggests to us that a true love of God -- putting love of God first in our hearts -- will render us loving volunteers as well.  He expresses this is the story of the Good Samaritan (Luke 10:25-37), especially as He teaches, "Go and do likewise" (Luke 10:37).   In the Sermon on the Mount, He has taught us, "Therefore, whatever you want men to do to you, do also to them, for this is the Law and the Prophets" (see this reading).  In the Jewish tradition, there already existed the teaching, "Do not do to others what you don't want them to do to you."  But Jesus changes this by turning it into an affirmative, pro-active choice for expressing love and mercy, in the context of the love we already know from God (see especially 22:36-40).   In a certain sense, He asks each of us to step up to the plate when opportunity presents itself for us to also follow Him, and be "good shepherds."  This is what it means to be a laborer for the harvest.  Christ's response to this deep need is to invest His disciples with the power to cast out demons, and to heal, and also to send them out to preach the good news of the gospel.   Do you know someone who needs some guidance?  Is there someone who needs a little protection?  Do you know a person who's helpless and needs some assistance?  Or do we respond by being predators, or taking advantage?  Do you know those who are weary and scattered?  What does it mean to you to have compassion?  There are times when even a smile becomes a way to help, and to give support and love.  A friend of mine recently shared this story about a man who seems to have become a voluntary example in his job, turning it into so much more by being a shepherd to some little ones, and being much more than a hireling.  Christ urges His disciples to become leaders by doing so.  Let us consider our Good Shepherd, and how He calls on us to step up and be His disciples, laborers for the harvest, and to use the power of love which we're given through faith.

Jesus, when He came out, saw a great multitude and was moved with compassion for them, because they were like sheep not having a shepherd

 Then the apostles gathered to Jesus and told Him all things, both what they had done and what they had taught.  And He said to them, "Come aside by yourselves to a deserted place and rest a while."  For there were many coming and going, and they did not even have time to eat.  So they departed to a deserted place in the boat by themselves.  But the multitudes saw them departing, and many knew Him and ran there on foot from all the cities.  They arrived before them and came together to Him.  And Jesus, when He came out, saw a great multitude and was moved with compassion for them, because they were like sheep not having a shepherd.  So He began to teach them many things.  When the day was now far spent, His disciples came to Him and said, "This is a deserted place, and already the hour is late.  Send them away, that they may go into the surrounding country and villages and buy themselves bread; for they have nothing to eat."  But He answered and said to them, "You give them something to eat."  And they said to Him, "Shall we go and buy two hundred denarii worth of bread and give them something to eat?"  But He said to them, "How many loaves do you have?  Go and see."  And when they found out they said, "Five, and two fish."  Then He commanded them to make them all sit down in groups on the green grass.  So they sat down in ranks, in hundreds and in fifties.  And when He had taken the five loaves and the two fish, He looked up to heaven, blessed and broke the loaves, and gave them to His disciples to set before them; and the two fish He divided among them all.  So they all ate and were filled.  And they took up twelve baskets full of fragments and of the fish.  Now those who had eaten the loaves were about five thousand men.

Immediately He made His disciples get into the boat and go before Him to the other side, to Bethsaida, while He sent the multitude away.  And when He had sent them away, He departed to the mountain to pray.

- Mark 6:30-46

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

 Then the apostles gathered to Jesus and told Him all things, both what they had done and what they had taught.  And He said to them, "Come aside by yourselves to a deserted place and rest a while."  For there were many coming and going, and they did not even have time to eat.  So they departed to a deserted place in the boat by themselves.  The apostles have just returned from their first missionary journey, having been sent out by Christ.  My study bible notes that Christ gives rest to His disciples to show those who are engaged in preaching and teaching that they must not continuously labor, but also must take rest.  It reminds us once again that Jesus has taught, "The Sabbath was made for man, and not man for the Sabbath."

But the multitudes saw them departing, and many knew Him and ran there on foot from all the cities.  They arrived before them and came together to Him.  And Jesus, when He came out, saw a great multitude and was moved with compassion for them, because they were like sheep not having a shepherd.  So He began to teach them many things.  Jesus' first impulse is always about healing by giving what is necessary.  Jesus is moved with compassion because they are like sheep not having a shepherd.  He gives them what a good shepherd gives, true leadership and direction:  teaching them many things.  Jesus is frequently referred to as being moved with compassion (1:41, Matthew 14:14, 20:34; Luke 7:13).  My study bible says this shows that His power and authority are extended to those who suffer.  

When the day was now far spent, His disciples came to Him and said, "This is a deserted place, and already the hour is late.  Send them away, that they may go into the surrounding country and villages and buy themselves bread; for they have nothing to eat."  But He answered and said to them, "You give them something to eat."  And they said to Him, "Shall we go and buy two hundred denarii worth of bread and give them something to eat?"  But He said to them, "How many loaves do you have?  Go and see."  And when they found out they said, "Five, and two fish."  Then He commanded them to make them all sit down in groups on the green grass.  So they sat down in ranks, in hundreds and in fifties.  And when He had taken the five loaves and the two fish, He looked up to heaven, blessed and broke the loaves, and gave them to His disciples to set before them; and the two fish He divided among them all.  So they all ate and were filled.  And they took up twelve baskets full of fragments and of the fish.  Now those who had eaten the loaves were about five thousand men.   This miracle is reported by all four evangelists.  Jesus feeds a great multitude of His people as He (as Lord) fed the Israelites in the desert (see Exodus 16).   Church Fathers have seen in this feeding an image of the Eucharist, an idea my study bible says is made clear in John 6.   One patristic interpretation emphasizes a spiritual perspective:  the five loaves indicate the give books of the Law (Genesis through Deuteronomy), which are broken open in Christ and thus feed the universe.  The two fish represent the Gospel Book and the Epistle Book, the teaching of the fishermen.  That the twelve baskets of fragments are taken up by the apostles shows that nothing is lost.  As my study bible puts it, the teachings that the faithful are unable to grasp are nevertheless held in the consciousness of the Church.

Immediately He made His disciples get into the boat and go before Him to the other side, to Bethsaida, while He sent the multitude away.  And when He had sent them away, He departed to the mountain to pray.  Once again we observe the practices of Jesus.  Everything He does is punctuated by periods of prayer.

Although it is Luke who is generally understood to give us a picture of Jesus as Physician (and Luke was a physician himself), Mark's Gospel clearly gives us a picture of Jesus as healer.  As noted above, Mark's is the Gospel that gives us Jesus teaching, "The Sabbath was made for man, and not man for the Sabbath."  In today's reading, we are invited to consider the fullness of our needs in the ways that Christ addresses those in His care, and in the way He lives as well.   We may more appropriately consider healing in Jesus' practice to consist of feeding or nurturing the whole of a person, and teaching us to honor all that we are.  His first act in today's reading is to tell the apostles to come aside by themselves, to someplace far away from the cities and towns where He is by now always pursued, so that they can rest.  As Healer, He teaches us to fulfill our true needs.  While they have returned from a first mission, it is time for them to rest.  But the people follow, and Jesus is moved with compassion.   Here, the observation is that they are like sheep not having a shepherd, so He gives these people what they need.  He teaches them many things.  It is a way of feeding and nurturing the soul.  Jesus addresses every aspect of what it means to be a person, a human being.  When it becomes late, and this multitude of people (five thousand men, but also more women and children) needs something to eat, the disciples suggest to send them away to buy bread, but Jesus insists that they can feed the people.  This miracle of feeding doesn't only recollect the miracle of feeding the Israelites manna in the wilderness.   Nor does it only teach us our dependency upon God -- although, of course, both of these elements are present.  But Jesus' feeding and nurturing goes much, much further.  This is the preview of the Eucharist, a bread that is more than bread.  It is a "supersubstantial bread" (if we look at the literal meaning in the Greek of "daily bread" in the Lord's Prayer).   This is a bread that also feeds soul and spirit.  It does not merely feed for a short time, but for an uncalculated time and regardless of which state of life we may be in.   According to the rites of the Orthodox liturgy, the Eucharist is "the lamb of God," "broken and distributed"; "broken, but not divided; ever eaten, yet never consumed; sanctifying all who partake thereof."  It contains elements beyond our present understanding.  Finally, in today's reading, Jesus goes to the mountain alone to pray.  This is a type of nurturing we all need, but how often do we give it to ourselves?  Do we punctuate our day with it, and frame it around times we need to make choices and decisions?   While there are endless articles and advice in every forum to teach us about diet and what it can do for us, Jesus gives us food for nurturing every element of life.  He sets the example of what it truly means to be whole and healed, to live a healthy life:  He nurtures every part of who we are.   In the Eucharist, He Himself becomes our food.  We recall that the summation of the apostolic mission to the world will be to follow the command, "Feed My sheep."   He teaches His disciples to live their lives with His discipline, to do as He does.  It is the whole point of discipleship.   Let us consider during this Lent how we may also go and do likewise!  We must care for ourselves if we are to care for others; the two go hand in hand.  What wise and good practices will nurture all of you?

When He saw the multitudes, He was moved with compassion for them, because they were weary and scattered, like sheep having no shepherd

 Then 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. 

- Matthew 9:35-10:4

Yesterday we read that two blind men followed Jesus, crying out and saying, "Son of David, have mercy on us!"  And when He had come into the house, the blind men came to Him.  And Jesus said to them, "Do you believe that I am able to do this?"  They said to Him, "Yes, Lord."  Then He touched their eyes, saying, "According to your faith let it be to you."  And their eyes were opened.  And Jesus sternly warned them, saying, "See that no one knows it."  But when they had departed, they spread the news about Him in all that country.  As they went out, behold, they brought to Him a man, mute and demon-possessed.  And when the demon was cast out, the mute spoke.  And the multitudes marveled, saying, "It was never seen like this in Israel!"  But the Pharisees said, "He casts out demons by the ruler of demons."

Then 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.  It's interesting to note Jesus' behavior, and the shape of His ministry.  He has just been accused by the Pharisees of exorcism (and subsequent healing) by the power of demons.  In this instance, rather than acknowledging or responding to their accusations, the text tells us that He simply went about to all the cities and villages, teaching in their synagogues, preaching the gospel of the kingdom, and healing every sickness and every disease.  This is His response, to assert the reality of the presence of the Kingdom by manifesting its promises in Himself and His ministry.  He lives what He is here to do and to be:   teaching, preaching, and healing.

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."  My study bible notes here that Jesus does not condemn sinners.  Rather, He sees them as lost sheep who are to be found and brought home.  Compassion, it says, means "suffering with."  The illustration of sheep having no shepherd is drawn from the Old Testament (Numbers 27:17; 1 Kings 22:17; Ezekiel 34:5).  This is an accusation against the religious leadership who are charged with the duty of shepherds, but have behaved like wolves.  When Jesus prays about the harvest, it suggests to us the clear abundance of people ready to accept the Kingdom.  He is both the Sower and the Lord of the harvest, my study bible tells us.  His own disciples are not sent to sow, but rather to reap what He, as Lord, had already sown by the prophets.  My study bible says that how many are sent to the harvest is less important than with what power they go into the harvest (see the verse that follows).

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.   Jesus responds to the needs He finds in ministry, and "sends out laborers into His harvest."  The words disciples and apostles are frequently used interchangeably for the twelve.  The word disciple means "learner."  An apostle is one who is "sent out."  Jesus shares His power with His laborers, investing it in them to carry out this work.  He gives them power, while the works done by Him were performed by His own power.  The names of the twelve vary in different lists, as many people had more than one name.  The names here in Matthew's Gospel are given in pairs, perhaps suggesting which individuals traveled with one another on this first missionary journey.  Mark reports that they were sent out two by two (Mark 6:7).

In yesterday's reading, we read that the Pharisees accused Jesus of casting out demons (exorcism), and hence healing,  by the power of demons.  But here in today's reading, we see in response the continual expansion of Jesus' mission.  He teaches in the synagogues, preaches the gospel of the Kingdom, and heals sickness and disease.  He lives the work He is here to do, the ministry He is meant to live.  He is Messiah not by declaration or proclamation or the formal recognition, but rather simply by fulfilling the role that is His:  preaching, teaching, healing.  He proclaims the Kingdom in all of these ways.  But something even more astonishing is happening in the spread of this ministry.  He who heals and performs miraculous signs by His own power has chosen twelve with whom He will share and thus further distribute that power.  This is the harvest:  those who go out to find the sheep and bring them to their shepherd.  Let us note how this comes about:  Jesus is moved with compassion for the multitudes, because they were weary and scattered, like sheep having no shepherd.  Modern human beings don't like to think of themselves as sheep, moreover as sheep having no shepherd.  We tend to be conditioned to think of ourselves as our own masters, autonomous, independently making our way and deciding what we believe and follow.  Jesus uses sheep as a metaphor to teach us that, in fact, we're not all-knowing.  When we make choices, we don't necessarily have all the information we need in order to know what a good choice is.  Adulthood, and much experience, should teach us that, if we are paying attention.  Responsibilities come with choices which we are often ill-prepared to make with full assurance.  We can't peer into the future.  What sounds like a fantastic idea easily turns out to be a foolish one.  Life is not simply a place where good planning fixes all ills.  Rather, it's a continual learning curve.   We hopefully learn from mistakes, but there is always something new to learn.  To consider oneself a rational sheep is to put into perspective the fact that we will always need a kind of guidance in life.  We are those who learn and absorb from what is around us -- but we need to find the soft place to fall, the true guidance that stands us in good stead, a kind of wisdom that can lead and teach and heal.  When we recognize who we are and what our needs are, then we can come to terms with our need for this Shepherd.  We are not absolute autonomous beings possessing infinite wisdom.  Rather, we are dependent upon so many things.  Our societies are not made of isolated individuals with no connection with one another; rather we depend upon relationships and we need to choose wisely how to navigate them, and how to choose whom we follow and with whom we partner and associate.  To consider oneself a rational sheep is to know that good leadership is essential for all of us, and that discernment rests upon good teaching in the first place.  In this sense, we turn to Christ.  He is wisdom; and as Lord, He has sent the prophets beforehand to teach.  As Lord, He establishes His Kingdom to show us the way, to offer us a place in which to dwell that paradoxically dwells within us and among us. This place, the Kingdom He proclaims, teaches us what love is and gives us love's guidance for a good life and true community when we live it.  If God is love, then this is the Shepherd we seek, who offers us love in action as leadership.  But first we need to understand what and who we are, so that we know what and Who we need.  When we find ourselves to be weary and scattered, let us consider the place to which we need to turn.