Behold, I say to you, lift up your eyes and look at the fields, for they are already white for harvest!

 

 And at this point His disciples came, and they marveled that He talked with a woman; yet no one said, "What do You seek?" or, "Why are You talking with her?"  The woman then left her waterpot, went her way into the city, and said to the men, "Come, see a Man who told me all things that I ever did.  Could this be the Christ?"  Then they went out of the city and came to Him.  

 

In the meantime His disciples urged Him, saying, "Rabbi, eat."  But He said to them, "I have food to eat of which you do not know."  Therefore the disciples said to one another, "Has anyone brought Him anything to eat?"  Jesus said to them, "My food is to do the will of Him who sent Me, and to finish His work.  Do you not say, 'There are still four months and then comes the harvest'?  Behold, I say to you, lift up your eyes and look at the fields, for they are already white for harvest!  And he who reaps receives wages, and gathers fruit for eternal life, that both he who sows and he who reaps may rejoice together.  For in this the saying is true:  'One sows and another reaps.'  I sent you to reap that for which you have not labored; others have labored, and you have entered into their labors."  

 

And many of the Samaritans of that city believed in Him because of the word of the woman who testified, "He told me all that I ever did."  So when the Samaritans had come to Him, they urged Him to stay with them; and He stayed there two days.  And many more believed because of His own word.  Then they said to the woman, "Now we believe, not because of what you said, for we ourselves have heard Him and we know that this is indeed the Christ, the Savior of the world."

 

- John 4:27-42 

 

On Saturday we read that when the Lord knew that the Pharisees had heard that Jesus made and baptized more disciples than John (though Jesus Himself did not baptize, but His disciples), He left Judea and departed again to Galilee.  But He needed to go through Samaria.  So He came to a city of Samaria which is called Sychar, near the plot of ground that Jacob gave to his son Joseph.  Now Jacob's well was there.  Jesus therefore, being wearied from His journey, sat thus by the well.  It was about the sixth hour.  A woman of Samaria came to draw water.  Jesus said to her, "Give Me a drink."  For His disciples had gone away into the city to buy food.  Then the woman of Samaria said to Him, "How is it that You, being a Jew, ask a drink from me, a Samaritan woman?"  For Jews have no dealings with Samaritans.  Jesus answered and said to her, "If you knew the gift of God, and who it is who says to you, 'Give Me a drink,' you would have asked Him, and He would have given you living water."  The woman said to Him, "Sir, You have nothing to draw with, and the well is deep.  Where then do You get that living water?  Are You greater than our father Jacob, who gave us the well, and drank from it himself, as well as his sons and his livestock?"  Jesus answered and said to her, "Whoever drinks of this water will thirst again, but whoever drinks of the water that I shall give him will never thirst.  But the water that I shall give him will become in him a fountain of water springing up into everlasting life."  The woman said to Him, "Sir, give me this water, that I may not thirst, nor come here to draw."  Jesus said to her, "Go, call your husband, and come here."  The woman answered and said, "I have no husband."  Jesus said to her, "You have well said, 'I have no husband,' for you have had five husbands, and the one whom you now have is not your husband; in that you spoke truly."  The woman said to Him, "Sir, I perceive that You are a prophet.  Our fathers worshiped on this mountain, and you Jews say that in Jerusalem is the place where one ought to worship."  Jesus said to her, "Woman, believe Me, the hour is coming when you will neither on this mountain, nor in Jerusalem, worship the Father.  You worship what you do not know; we know what we worship, for salvation is of the Jews.  But the hour is coming, and now is, when the true worshipers will worship the Father in spirit and truth; for the Father is seeking such to worship Him.  God is Spirit, and those who worship Him must worship in spirit and truth."  The woman said to Him, "I know that Messiah is coming" (who is called Christ).  When He comes, He will tell us all things."  Jesus said to her, "I who speak to you am He."

 

  And at this point His disciples came, and they marveled that He talked with a woman; yet no one said, "What do You seek?" or, "Why are You talking with her?"  Today's reading continues from where our previous reading (above) left off, in the encounter between Jesus and the woman of Samaria at Jacob's well.  Here, His disciples return, seeing Jesus alone and speaking with an unaccompanied woman at the well.  They marveled not only that He spoke with a Samaritan, but with a woman alone, which was potentially scandalous.  My study Bible references other instances of Christ's dealings with women in John 7:53-8:11; 11:20-23; 20:11-18 (see also Luke 8:1-3).  

The woman then left her waterpot, went her way into the city, and said to the men, "Come, see a Man who told me all things that I ever did.  Could this be the Christ?"  Then they went out of the city and came to Him.  My study Bible says that this Samaritan woman becomes an early evangelist, as she testifies to the advent of Christ and brings others to Him (see the response of the townspeople further on in today's reading).  According to an early tradition, it notes, after the Resurrection this woman was baptized with the name Photini, meaning "enlightened one."  Together with her two sons and five daughters, she went to Carthage to spread the gospel.  Later she was martyred with her family under the emperor Nero by being thrown into a well.  She is remembered in the Orthodox Church tradition on March 20th, and the fourth Sunday of Easter (Pascha).  

In the meantime His disciples urged Him, saying, "Rabbi, eat."  But He said to them, "I have food to eat of which you do not know."  Therefore the disciples said to one another, "Has anyone brought Him anything to eat?"  Jesus said to them, "My food is to do the will of Him who sent Me, and to finish His work."  Here is another example in John's Gospel of Christ using misunderstandings to convey the deeper things of God's work in the world, as the disciples initially misunderstand Christ's statement.  Jesus fulfills His role as Messiah, my study Bible notes, by doing the will of the Father -- therefore, this is His food.  It says that this also teaches us we are to perform the will of God in our lives without being distracted by earthly cares (John 6:27; see also Matthew 4:4; 6:25-33).  

"Do you not say, 'There are still four months and then comes the harvest'?  Behold, I say to you, lift up your eyes and look at the fields, for they are already white for harvest!"  According to the commentary of St. John Chrysostom, this command to look is given because the townspeople were approaching, ready and eager to believe in Jesus.  Some suggest this reflects the traditional clothing of the Samaritans who approach in white robes.  Christ compares these foreigners (that is, relative to the Jews) to fields which are ready for harvest (a sprouted grainfield ready for harvest appears to approach white in color).   My study Bible says that this command is also to all believers to look to those around us and to share the gospel with anyone who wants to hear it, regardless of race or ethnicity.

"And he who reaps receives wages, and gathers fruit for eternal life, that both he who sows and he who reaps may rejoice together.  For in this the saying is true:  'One sows and another reaps.'  I sent you to reap that for which you have not labored; others have labored, and you have entered into their labors."  Again, my study Bible cites St. John Chrysostom's commentary here, noting that those who sow and those who reap are, respectively, the prophets of the Old Testament, and the apostles.   It explains that the prophets sowed in preparation for the coming of the Messiah, but they did not see His coming and therefore did not reap.  The apostles did not do the preparation, but would draw thousands to Christ in their own lifetimes. 

 And many of the Samaritans of that city believed in Him because of the word of the woman who testified, "He told me all that I ever did."  So when the Samaritans had come to Him, they urged Him to stay with them; and He stayed there two days.  And many more believed because of His own word.  Then they said to the woman, "Now we believe, not because of what you said, for we ourselves have heard Him and we know that this is indeed the Christ, the Savior of the world."  My study Bible comments that the fact that these foreigners are among the first to recognize Jesus as the Savior of the world shows that the gospel is for all people in every nation.  

One wonders if the Roman Empire at the time of Christ claimed a kind of universality of membership and citizenry, although it was a stratified society which included slaves and other classes of citizens and non-citizens.  Certainly its claim to peace and stability was rooted in the concept that under the powerful rule of one absolute figurehead, there was an absence of traditional warfare.  But in today's reading, we are given to understand the powerful pull of Christ which would cross ethnic, national, social, gender, and other boundaries in a different kind of kingdom, a kingdom united in faith.  Once again, we must note here that faith in the sense conveyed in the Gospels and the story of Christ's ministry is not simply a code or creed, and does not come about simply through an intellectual acceptance of a set of rules, conditions, or concepts.  Faith is trust in the Person of Christ, a relationship that forms a network of relatedness through its effects and spiritual connection, or the grace of God.  Today's reading, as my study Bible notes, gives us a taste of that concept, of this unification between peoples across all kinds of boundaries, and in the Person of Jesus Christ.  It makes one pause to wonder about how radical a concept this was.  Certainly in Jesus' own behaviors, we see the breaking of boundaries in a number of ways.  His conversation at the well with the Samaritan woman alone causes the disciples to marvel, as He not only speaks with a Samaritan, but with a woman unaccompanied by others.  As pointed out above, His repeated encounters with women express this kind of surprising crossing of the usual social restrictions in favor of compassion, healing, communion, and the relatedness of faith.  The Samaritans are clearly looked down upon, generally speaking, by the Jews.  As the previous reading told us, "Jews have no dealings with Samaritans" (John 4:9).  What should really cause us to marvel, together with the contemporaries of Jesus, is that the Samaritan members of this town come to Christ in what is a clearly "marvelous" development, and are among the first people to do so as a group.  From the perspective of the Gospels, this is a highly commendable position, a revelation of their character which is purely praiseworthy.  They, like others in the Gospel before them, "come and see" Christ for themselves, and find faith for themselves, as revealed in their testimony.  In this radically new kind of Kingdom, everything is stood on its head:  conventional divisions between people, categories or groups of citizenship and status, even contemporaneous ideas about what constitutes a "kingdom."  If we look to Mary's Song, and others that prefigure them in the Bible (including texts from the Psalms and repeated stories of Israel), what we find is even predicted, for this is a God who lifts up the lowly, and fills the hungry with good things, who has regarded "the lowly state of His maidservant" whom "henceforth all generations will call me blessed" (see Luke 1:46-55).  This is the God who upends the materialist perspective, whose power is shown through the weak (2 Corinthians 12:9).  He is the One who prepares a kingdom for the poor in spirit (Matthew 5:1-12).  Let us be like these townspeople, who come and see for themselves, and find the Savior of the world.

 

He could do no mighty work there, except that He laid His hands on a few sick people and healed them. And He marveled because of their unbelief

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

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

- Mark 6:1-13

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

 Then He went out from there and came to His own country, and His disciples followed Him.  And when the Sabbath had come, he began to teach in the synagogue.  And many hearing Him were astonished, saying, "Where did this Man get these things?  And what wisdom is this which is given to Him, that such mighty works are performed by His hands!  Is this not the carpenter, the Son of Mary, and brother of James, Joses, Judas, and Simon?  And are not His sisters here with us?"  So they were offended at Him.   But Jesus said to them, "A prophet is not without honor except in his own country, among his own relatives, and in his own house."  Now He could do no mighty work there, except that He laid His hands on a few sick people and healed them.  And He marveled because of their unbelief.  Then He went about the villages in a circuit, teaching.   Jesus' own country is Nazareth in Galilee, the place where He was raised from childhood.   These are people in the synagogue who know His extended family.  (Brothers and sisters are terms frequently used for extended family and relatives such as cousins, nephews, and step-siblings both in Scripture and by custom in the Middle East.)   Their familiarity with Him and His "place" among them makes for a difficult adjustment to the reality of His ministry, and so they are offended at Him.  My study bible points out that the double response of being both astonished and offended happens frequently with those who encounter Christ (Luke 11:14-16; John 9:16).   Jesus' rejection in his own country foreshadows the rejection by the whole Jewish nation at the trial before Pilate (John 19:14-15).  This saying by Jesus, that a prophet is not without honor except in his own country, among his own relatives, and in his own house appears in all four Gospels (see also Matthew 13:57, Luke 4:24, John 4:44).  Even Jesus marveled because of their unbelief.  The other occasion upon which we're told Jesus marveled is at the faith of the centurion (Matthew 8:10, Luke 7:9).

And He called the twelve to Himself, and began to send them out two by two, and gave them power over unclean spirits.  He commanded them to take nothing for the journey except a staff -- no bag, no bread, no copper in their money belts -- but to wear sandals, and not to put on two tunics.  Also He said to them, "In whatever place you enter a house, stay there till you depart from that place.  And whoever will not receive you nor hear you, when you depart from there, shake off the dust under your feet as a testimony against them.  Assuredly, I say to you, it will be more tolerable for Sodom and Gomorrah in the day of judgment than for that city!"  So they went out and preached that people should repent.  And they cast out many demons, and anointed with oil many who were sick, and healed them.   Mark tells us that the twelve were sent out on this first apostolic journey two by two.  In Matthew's Gospel, the apostles' names are given in pairs, suggesting who may have traveled with whom (Matthew 10:1-4).  We note the careful humility with which they are to accomplish their mission, which Jesus spells out quite explicitly and deliberately.  To stay in one house until they depart means not to "trade up" for better lodgings as they are accepted in a place.  Any rejection is simply to be met by shaking off the dust under their feet as they depart from there, as a testimony against them.  To anoint the sick with oil has not merely medicinal value but also sacramental value, my study bible notes.   It says, "As God's healing power is bestowed through creation (5:27; Numbers 21:8-9; 2 Kings 13:21; John 9:6-7; Acts 5:15, 19:11-12), so oil is a vehicle of God's mercy and healing in the Church (James 5:14)."

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