I have not come to bring peace, but a sword

‘Do not think that I have come to bring peace to the earth; I have not come to bring peace, but a sword.

For I have come to set a man against his father,

and a daughter against her mother,

and a daughter-in-law against her mother-in-law;

and one’s foes will be members of one’s own household.

Whoever loves father or mother more than me is not worthy of me; and whoever loves son or daughter more than me is not worthy of me; and whoever does not take up the cross and follow me is not worthy of me. Those who find their life will lose it, and those who lose their life for my sake will find it.

‘Whoever welcomes you welcomes me, and whoever welcomes me welcomes the one who sent me. Whoever welcomes a prophet in the name of a prophet will receive a prophet’s reward; and whoever welcomes a righteous person in the name of a righteous person will receive the reward of the righteous; and whoever gives even a cup of cold water to one of these little ones in the name of a disciple—truly I tell you, none of these will lose their reward.’

- Matthew 10:34-42

In this part of the gospel of Matthew, Jesus is continuing his discourse to his apostles before they begin their first mission. He has already instructed them that they are to give their peace when they come upon a home or a town; wherever it is accepted it will remain, and if it is not welcome their peace will return to the apostles. Jesus has invested power in his apostles to teach, to heal, to minister in every way, so that his ministry may be extended through them. He has taught them that they are to be wise as serpents and innocent as doves. By the same token, he has taught them that the servant is not greater than his master: what befalls Jesus will also be in the life of his servants.

In today's passage, he continues his discourse on the conditions the apostles will find, and the nature of this mission on which he is sending them as an extension of his own mission in the world. In Tuesday's passage, Jesus has taught that 'brother will betray brother to death, and a father his child, and children will rise against parents and have them put to death; and you will be hated by all because of my name.' Here, Jesus expands on the divisive nature of what he has to teach, and the reality of the kingdom brought into a world that is at odds with its values and its laws of love. This relationship to the kingdom runs so deeply within people, this choice to love what this message is about has so much to do with the depths inside of us, that it will disrupt all other relationships. It runs more deeply within us than all our other relationships. 'Do not think that I have come to bring peace to the earth; I have not come to bring peace, but a sword. For I have come to set a man against his father, and a daughter against her mother, and a daughter-in-law against her mother-in-law; and one’s foes will be members of one’s own household.'

Furthermore, the nature of loyalties to this faith in the kingdom is such that it will command our greatest allegiance. ' Whoever loves father or mother more than me is not worthy of me; and whoever loves son or daughter more than me is not worthy of me; and whoever does not take up the cross and follow me is not worthy of me. Those who find their life will lose it, and those who lose their life for my sake will find it.' In yesterday's passage, Jesus has already taught that 'everyone therefore who acknowledges me before others, I also will acknowledge before my Father in heaven; but whoever denies me before others, I also will deny before my Father in heaven.' So, in today's passage he cements this understanding that what is in our hearts - this allegiance to the kingdom - must come before all else. That is, our loyalties to this relationship will test all others, and must come first in choice if there are any conflicts. We exchange one sort of identity (of household, of people or clan) and we take on another via a relationship that holds our loyalty more deeply within our hearts and souls than any other. We exchange one life for another; this is the discipleship he's asking for, to 'take up the cross' as he does.

'Whoever welcomes you welcomes me, and whoever welcomes me welcomes the one who sent me. Whoever welcomes a prophet in the name of a prophet will receive a prophet’s reward; and whoever welcomes a righteous person in the name of a righteous person will receive the reward of the righteous; and whoever gives even a cup of cold water to one of these little ones in the name of a disciple—truly I tell you, none of these will lose their reward.' Elaborating on the notions of extension - not only of his own mission and power in the world through his apostles and their mission, but also of his very life and Person through them - Jesus explains what it is to represent that kingdom. Where they are received, he is received. To the degree that they are accepted by others, so will those others receive the return of that faith - just as the nature of the apostles' peace, extended to others, will remain with them should they choose to receive it. Even to the extent that the hospitality of a cup of cold water to the least among them in the name of disciple is shown, so will reward belong to those who receive them.

There is a tremendous creative power at work in the work of this kingdom. It is a kind of "karmic" notion (as we might think of this word, in popular parlance). I like to call this the logic of the kingdom. It is the way that its power, through love, works. What is given is given freely. It is extended to all. What we receive, we receive in our hearts - and what we reject, we also reject at that depth of the self. What we can receive will be the depth of our blessing. At the same time, this nature allows that our deepest relationships may be disrupted by this determining factor of what is in the heart, what is accepted and received, or rejected. The power of this spiritual kingdom at work, whatever way we choose, will have its effect. There is no neutral.

Throughout the gospels, Jesus has instructed his disciples to teach others to whom they minister that 'the kingdom of heaven has come near.' This peace that is offered, this kingdom, will act as a sword: one chooses to either accept or reject. As disciples, Jesus asks that we be "all in." We in whom he invests this kingdom are truly to be like him in every way. Each of us chooses to accept or reject what is offered. Whatever way we choose, so we are taught here, determines where we stand. We always have the option to make this choice, one way or another - at every moment. There is always a choice to make in the here and now, today.

A disciple is not above the teacher

‘A disciple is not above the teacher, nor a slave above the master; it is enough for the disciple to be like the teacher, and the slave like the master. If they have called the master of the house Beelzebul, how much more will they malign those of his household!

‘So have no fear of them; for nothing is covered up that will not be uncovered, and nothing secret that will not become known. What I say to you in the dark, tell in the light; and what you hear whispered, proclaim from the housetops. Do not fear those who kill the body but cannot kill the soul; rather fear him who can destroy both soul and body in hell. Are not two sparrows sold for a penny? Yet not one of them will fall to the ground unperceived by your Father. And even the hairs of your head are all counted. So do not be afraid; you are of more value than many sparrows.

‘Everyone therefore who acknowledges me before others, I also will acknowledge before my Father in heaven; but whoever denies me before others, I also will deny before my Father in heaven.

- Matthew 10:24-33

As Jesus continues to instruct his disciples when sending them out on their first mission, we are given glimpses of what is to come. These principles which Jesus has set out continue to reverberate today, and we would do well to keep them in mind. Although formally the age of persecution and martyrdom may seem past, it is really not absent from our world in places of conflict - and where minority Christians continue to experience martyrdom. But these conflicts between the kingdom and its reality and "the world" of selfishness and struggle for competition still continue on many levels, even where no one is persecuted for their religious beliefs. We would do well to keep this in mind.

'A disciple is not above the teacher, nor a slave above the master; it is enough for the disciple to be like the teacher, and the slave like the master. If they have called the master of the house Beelzebul, how much more will they malign those of his household!' Jesus has been accused of casting out demons by the power of demons, and here he reminds his apostles that the slave is not above the master, nor the disciple above the teacher. What they have accused Jesus of, so will his followers experience. I think that in any situation today, in which we stand up for the values of the kingdom on whatever level or in any kind of reference point, we should remember that we will not necessarily be welcome. We're still not above the master; being a follower of Christ does not guarantee the perfect life we'd all love to see, without conflict.

'So have no fear of them; for nothing is covered up that will not be uncovered, and nothing secret that will not become known. What I say to you in the dark, tell in the light; and what you hear whispered, proclaim from the housetops. We who have faith in this kingdom are to persevere. It is important to note the first words in this paragraph, because they are about truth and the nature of truth. We don't believe in appearances; we have been taught that it is the reality of what is in the heart that counts when it comes to faith. Jesus' mission is clearly one of truth - a declaration of something that cannot be hidden. We remember his teachings from the Sermon on the Mount, earlier in Matthew's gospel, about the light of the world. Do not fear those who kill the body but cannot kill the soul; rather fear him who can destroy both soul and body in hell. Are not two sparrows sold for a penny? Yet not one of them will fall to the ground unperceived by your Father. And even the hairs of your head are all counted. So do not be afraid; you are of more value than many sparrows.' We are not to fear persecution in this going forth. We recall that Jesus has given simple instructions to his followers: they are to be wise as serpents and innocent as doves in this venture. That is, they do not court persecution nor provoke nor retaliate against those who do not wish to listen. But at the same time, they are not to fear those who reject this message. We are rather to keep in mind the idea of God the Father, who knows us more deeply than we know ourselves, and cares deeply about those who work for this kingdom. We know who we are within this bond of love, and that what we do within that bond is of great value.

‘Everyone therefore who acknowledges me before others, I also will acknowledge before my Father in heaven; but whoever denies me before others, I also will deny before my Father in heaven.' What is deeply important to me in this passage is the notion of relationship that it sustains within us. Think of being part of a family, a people, who may experience persecution which is unfair. If you are indeed a part of this family, do you stand in shame for the unjust persecution, or do you instead contain your loyalty within your heart and live up to the obligations that love would bring? This for me is a grave and deep question. It's a question of true relatedness, and of love. Faith, love and loyalty go hand in hand: those who are ashamed of this relationship to the extent of denial are also breaking those bonds of love.

Be wise as serpents and innocent as doves

‘See, I am sending you out like sheep into the midst of wolves; so be wise as serpents and innocent as doves. Beware of them, for they will hand you over to councils and flog you in their synagogues; and you will be dragged before governors and kings because of me, as a testimony to them and the Gentiles. When they hand you over, do not worry about how you are to speak or what you are to say; for what you are to say will be given to you at that time; for it is not you who speak, but the Spirit of your Father speaking through you. Brother will betray brother to death, and a father his child, and children will rise against parents and have them put to death; and you will be hated by all because of my name. But the one who endures to the end will be saved. When they persecute you in one town, flee to the next; for truly I tell you, you will not have gone through all the towns of Israel before the Son of Man comes.

- Matthew 10:16-23

Jesus is sending out his apostles, the Twelve, on their first apostolic mission. He has invested them with his power to heal in all ways, to minister, to teach. He gives them instructions, here, for how they are to conduct themselves and operate on their journey. We must remember that they are representing the kingdom, and so their conduct has to reflect the rules of bringing this kingdom into the world and what that means on spiritual levels.

'See, I am sending you out like sheep into the midst of wolves; so be wise as serpents and innocent as doves.' We know from yesterday's passage that Jesus has instructed his apostles to give their peace in wherever they go; if their peace is received, it will stay upon those they encounter. If it is refused, it will come back to the apostles. Here, we are given a more clear picture or image of what exactly is taking place: they are being sent out like sheep in the midst of wolves. Bringing the kingdom into the world is bringing a reality into the world that is different in its rules and its nature than "the world's" normal ways of interacting and operating. Power is distributed freely to the apostles, and they are expected to freely give, "not as the world gives." So they must remember to take care of themselves, and to operate a certain way: wary of persecution, and at the same time doing nothing to provoke it.

'Beware of them, for they will hand you over to councils and flog you in their synagogues; and you will be dragged before governors and kings because of me, as a testimony to them and the Gentiles.' The apostles are to be wary of the wolves who will seek their persecution. Jesus indicates clearly this is "because of me" - the conflict of his kingdom with that of "the wolves'' will always be present. His extension of himself and his power will also mean that they will be treated as he has been. 'When they hand you over, do not worry about how you are to speak or what you are to say; for what you are to say will be given to you at that time; for it is not you who speak, but the Spirit of your Father speaking through you.' I find it interesting and intriguing that we are told that the "Spirit of the Father" will speak via the apostles. My study bible notes: "The work of the disciples in advancing the Kingdom of God is accompanied and empowered by the Spirit, who always accomplishes His purposes." The Spirit accompanies all that is done in this name. We must always be aware today, that what we do in the name of this kingdom must be done with this in mind, and through prayer and communion with this spiritual reality.

'Brother will betray brother to death, and a father his child, and children will rise against parents and have them put to death; and you will be hated by all because of my name. But the one who endures to the end will be saved.' The nature of conflict is deep; it divides us along lines more deeply within us than any other relationship we have - and we must be prepared to understand this. A spiritual reality works at this level of the soul, perhaps more profoundly than any of us can understand within ourselves. 'But the one who endures to the end will be saved. When they persecute you in one town, flee to the next; for truly I tell you, you will not have gone through all the towns of Israel before the Son of Man comes.' We don't know, perhaps, what exactly is meant by the last phrase. Perhaps, most likely, this refers to Jesus' persecution and revelation of himself as Son of Man in Jerusalem. But one thing is most important: here the disciples are told once again that they are not to fight back, but to simply move on to the next town. We remember their first mission is among the "lost sheep of the house of Israel." So, they must stick to their mission. When they are rejected or persecuted in one place, they are simply to move to the next town, and begin again. They are to give their peace, and see where it is received. This is the mission. I think we would do well to understand both the narrow limits and confines of this mission - and at the same time, to perceive the great expansion of power that has happened here through the appointment of these apostles to do this work. They are to stick with what they have been told: to offer peace, to move on where there is persecution, and to simply shake the dust off their feet and move on to the next town. They will be performing healings of power, doing Christ's work as an extension of the kingdom. There is at once a great sense of the extraordinary happening, and at the same time, a grounding reality of wariness, caution and peace. We would do well to remember the same as we walk in the world now, lest we forget his instructions to us, and to them.

The kingdom of heaven has come near

These twelve Jesus sent out with the following instructions: ‘Go nowhere among the Gentiles, and enter no town of the Samaritans, but go rather to the lost sheep of the house of Israel. As you go, proclaim the good news, “The kingdom of heaven has come near.” Cure the sick, raise the dead, cleanse the lepers, cast out demons. You received without payment; give without payment. Take no gold, or silver, or copper in your belts, no bag for your journey, or two tunics, or sandals, or a staff; for labourers deserve their food. Whatever town or village you enter, find out who in it is worthy, and stay there until you leave. As you enter the house, greet it. If the house is worthy, let your peace come upon it; but if it is not worthy, let your peace return to you. If anyone will not welcome you or listen to your words, shake off the dust from your feet as you leave that house or town. Truly I tell you, it will be more tolerable for the land of Sodom and Gomorrah on the day of judgement than for that town.

- Matthew 10:5-15

Jesus sends out his apostles into the world, to help to preach, teach and heal. He shares his power with them. We recall his words elsewhere: "I do not give to you as the world gives." (John 14:27) As we understand that Christ is investing his power in those who will serve, his apostles and disciples, we understand the nature of the good shepherd, the one who cares about the sheep, and what sets a good shepherd apart from a wolf in sheep's clothing. Gifts and power are shared; they are for the edification and growth and building-up of the welfare of the sheep. So we have this first commission, so to speak, and the extension of gifts of power to those who will serve the flock. We understand the nature of God in this action of Jesus the Son, which prefigures and mirrors the great gifts of the Spirit to come, and those examples we have in Scripture, in both Old and New Testaments.

But first we are to understand this extension of power, this "sending out" of the Twelve, called "apostles" from the Greek word apostolos - one sent on a mission. They are to go to the "lost sheep of the house of Israel." So, we have a continuation of the metaphor of the sheep without a shepherd, and it is important, in my opinion, to understand the startling nature of this shepherd that gives "not as the world gives." The apostles are to proclaim the good news, that "the kingdom of heaven has come near." The extension and sharing of this power to heal, to teach, to give, is an extension of the kingdom itself, which is shared between all of us. This statement of the nearness of the kingdom is both literal and figurative: it is shared amongst us and within us via this extension of power for our help, and at the same time we understand it to be a kingdom that we wish to see come into our world. The apostles are to "cure the sick, raise the dead, cleanse the lepers, cast out demons," just as they have already seen Jesus do in his ministry.

'You received without payment; give without payment. Take no gold, or silver, or copper in your belts, no bag for your journey, or two tunics, or sandals, or a staff; for labourers deserve their food.' Again, we have this notion of the extension of the idea of "payment" and how it works differently for this kingdom than it does for the world - "not as the world gives." So the apostles themselves are to freely give as they have been given. This is an important instruction, a way of signifying the kingdom has come near, in its differences with the ways of the world. And it is important for the apostles themselves that they learn about their participation in this kingdom and as emissaries or representatives of it.

'Whatever town or village you enter, find out who in it is worthy, and stay there until you leave. As you enter the house, greet it. If the house is worthy, let your peace come upon it; but if it is not worthy, let your peace return to you. If anyone will not welcome you or listen to your words, shake off the dust from your feet as you leave that house or town. Truly I tell you, it will be more tolerable for the land of Sodom and Gomorrah on the day of judgement than for that town.' Again, we have an extension of the nature of gifts and of the kingdom. The peace that goes to the house that is worthy is one that will stay upon it. If the kingdom, and the apostles, are not welcome, then their peace will return to them. Again, we recall the words from John 14: 'Peace I leave with you; my peace I give to you. I do not give to you as the world gives.' Those who can receive this word and this kingdom, even via the apostles, will work within the same laws of the kingdom: Peace is extended. To all who accept, peace remains. For those who reject it, the peace goes back whence it comes. It is also important to understand that Jesus tells his apostles not to switch places in which they stay: this indicates they are simply to find who is worthy through welcome, and not to change accommodation for reasons of invitation to more elaborate or rich accommodations. They are to remain with those who are worthy, regardless of comfort or spacious room or wealth or status of any kind.

In these instructions for this first great mission, we are greeted with important news about the kingdom, and we are taught important realities about the nature of that kingdom. How does giving work? And how are we in turn to practice giving and sharing? We understand that Christ himself, and God the Three-In-One, shares with us the power that is this kingdom; we human beings are considered worthy of such investment. We in turn are to practice sharing as we are taught. We send our peace to others, and where it lands and stays and is received, so it is shared. Where it is not received, that peace comes back upon us. We are only to "shake the dust off our feet" from rejection, and to move on. Judgment will come via the Judge at the proper time, and that is that; it is not up to us. We remember the power of this Gift, the sharing of this kingdom - we are here to treat others as equals, to embrace those who receive us without concern for material status or comfort or relative wealth, all of which is secondary. The first great important gift is to share, to love. Where peace is shared and received, the circuit of love, of this kingdom, is made.

The harvest is plentiful, but the labourers are few

Then Jesus went about all the cities and villages, teaching in their synagogues, and proclaiming the good news of the kingdom, and curing every disease and every sickness. When he saw the crowds, he had compassion for them, because they were harassed and helpless, like sheep without a shepherd. Then he said to his disciples, ‘The harvest is plentiful, but the labourers are few; therefore ask the Lord of the harvest to send out labourers into his harvest.’

Then Jesus summoned his twelve disciples and gave them authority over unclean spirits, to cast them out, and to cure every disease and every sickness. These are the names of the twelve apostles: first, Simon, also known as Peter, and his brother Andrew; James son of Zebedee, and his brother John; Philip and Bartholomew; Thomas and Matthew the tax-collector; James son of Alphaeus, and Thaddaeus; Simon the Cananaean, and Judas Iscariot, the one who betrayed him.

- Matthew 9:35-10:4

After Jesus' great healing miracles, he travels all about, teaching, preaching and healing in various ways. We are told that he has compassion on the crowds, and that he sees them as "harassed and helpless, like sheep without a shepherd." This gives us a clear picture of what it is to be in the world without leadership or direction. We also recall Jesus' words earlier in the gospel about sheep and wolves - and leaders who are wolves in sheep's clothing. Those who love the sheep will help them: the wolves in sheep's clothing will use them for predatory purposes. Everywhere Jesus goes, then, he seems to find the sheep without shepherd, without help or care, "harassed and helpless." His clear indication of compassion, of sympathy, tells us why and how he is here in the world.

Although clearly he has used titles for himself which imply a messianic status, and therefore that he will also be Judge, Jesus' reading of the world is not as a harsh judge, but as a compassionate and sympathetic one. My study bible points out that "compassion" means "suffering with." In this gospel of Matthew, characterized by the word Immanuel or "God with us," Jesus comes to the world not only to share our lot, but to understand it - to live as one of the sheep, and to be in the world as the Good Shepherd who cares for us. So, the narrative in this passage sets up a clear parallel between Jesus' compassion for us as the Good Shepherd, and his appointing of apostles to help carry out the necessary work or leadership and shepherding.

In this passage, this work of shepherding is also equated with "harvest." My study bible points out that the harvest in this context is from the work of the prophets, who have prepared the people throughout history for the acceptance of what it is that Jesus has to teach. And there are other characteristics of a good shepherd (as opposed to the predatory wolves) revealed here: Jesus shares his power with his disciples and apostles. He uses his own power to heal and to teach, and he shares his power with those who will also act as shepherds for the care of the sheep. This is an important characteristic to understand when distinguishing between a true shepherd (or fellow sheep) and a wolf in sheep's clothing: Jesus shares his power with us. He uplifts and elevates us; this healing power is always accessible through prayer and relationship. Predatory leaders do not: they retain all power to themselves and do not share with the sheep.

Furthermore, Matthew sets out the names of the apostles in pairs. In other gospels, we are told that they are sent out on their first mission in pairs. Here, the words "disciple" (in Greek, this word means "learner") and "apostle" (in Greek, meaning "officially sent on a mission") are interchangeable for these original Twelve followers. Just as we are encountering a community that needs help, so they are sent "in community" so to speak. It reminds me of the doubling of the demoniacs that needed healing, and of the blind men who cried for mercy. Matthew's awareness is of community, a community in need of shepherding and leadership and care.

My study bible has a very interesting note on this passage, which I'll quote: "It is not the number of those who go which is most important, but the power given to those who are sent." This is a reminder of the nature of the kingdom, from whence stems all of Jesus' power. We have many parables about this, from the mustard seed that grows to a sturdy bush in which birds of the air can nest, to the yeast with which full measures of flour are leavened, to seeds planted by a sower that then sprout on their own. Clearly it is the nature of this power that is essential for us to look at and to understand, and it coincides also with the nature of the power of faith (which we've also had compared to a tiny mustard seed that can move a mountain). The power that is shared through teachers and apostles, those who are sent out, is of a nature that it grows with us and in us, in potent ways we can't calculate nor can we force of our own will or action. We can act as a circuit, and allow that faith to work through us and in us. Both as individuals and in relationship with all those whom we encounter, faith is shared and grows. The kingdom itself is something that rests within that nature of its power and in the faith of those who participate in it. It is among us still. I hope in some way that my blog can be useful as well in that action and growth among us.

Have mercy on us, Son of David!

As Jesus went on from there, two blind men followed him, crying loudly, ‘Have mercy on us, Son of David!’ When he entered 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 and said, ‘According to your faith let it be done to you.’ And their eyes were opened. Then Jesus sternly ordered them, ‘See that no one knows of this.’ But they went away and spread the news about him throughout that district.

After they had gone away, a demoniac who was mute was brought to him. And when the demon had been cast out, the one who had been mute spoke; and the crowds were amazed and said, ‘Never has anything like this been seen in Israel.’ But the Pharisees said, ‘By the ruler of the demons he casts out the demons.’

- Matthew 9:27-34

Here is yet another story echoed from other gospels. "Have mercy on us, Son of David!" is the echo of the cry to Jesus, which has become a prayer indispensable to life in the Church. In both Luke and Mark, we have the story of the blind man who cries out, "Son of David, have mercy on me!" Here in Matthew's gospel, we have two blind men (similarly to the way that the demoniac healed at the tombs is a single man named "Legion" in the other gospels, and appears in the form of two men in Matthew's gospel).

The cry, "Son of David, have mercy!" is a clear indication that for these men, Jesus carried Messianic status. "Son of David" is a Messianic title. Just as Jesus has preached often throughout the gospels about the need for one's eyes to see and ears to hear, about casting out the log in one's eye to see clearly enough to help others, and making the eye single for proper sight, so we have in this story a clear spiritual implication in the healing. The prophet Isaiah wrote that the messianic age would be signified when "The eyes of the blind shall be opened, and the ears of the deaf shall be unstopped" (Isaiah 35:5). Jesus' question to the blind men, 'Do you believe that I am able to do this?' is perhaps as much a question of their faith in him as it is equally a question about their recognition of his identity. When they answer affirmatively, Jesus replies, 'According to your faith let it be done to you.' After their eyes are opened and they can see, Jesus instructs them to tell no one. This is typically Jesus' instructions in Jewish territory. Clearly, those who address him as "Son of David" understand Jewish perspective and prophecy and the awaited Messiah. Until it is time for him to reveal himself in his own way, Jesus' instructions among the Jews are always for those healed through his ministry to keep their silence. But, of course, those who are healed can hardly conceal their joy and amazement at what has happened, and, as repeatedly happens, we are told that they went away and spread the news about him throughout that district.

Then, a mute demoniac is brought to Jesus. Openly, he casts out the demon, and the man begins to speak. The crowds are amazed, and we are told that they say, 'Never has anything like this been seen in Israel.' Jesus' open healings and his reputation have now spread, causing consternation among the Pharisees, and we begin perhaps to understand why he has instructed others healed by him not to speak of him. The famous accusation begins. The Pharisees claim, 'By the ruler of the demons he casts out the demons.' In the gospels of Mark and Luke, there are well-known discourses that Jesus gives in reply to this accusation. "A house divided against itself cannot stand," he replies. He furthermore asks, therefore, by whom the exorcists among his accusers cast out such demons. Jesus, as a Messianic figure, is clearly working against demonic power in these healings. "The ruler of the demons" would seek to consolidate power, not to act against its own. It is important, then, that we begin to understand that all of Jesus ministry is healing in spiritual terms. In this light of Messianic identity revealed through the name "Son of David" and also in terms of the types of power displayed by Jesus, we come to understand that the significance of healing on every level goes much deeper than alleviating the immediate cares of people who are afflicted. This is a spiritual battle that is going on. At other levels, perhaps, far beyond our own comprehension, there is a battle of power and for souls going on. There are two "kingdoms" at war. Jesus is in the world to bring the kingdom of heaven to us. Casting out demons, the signs of messiahship through the powerful healings and miracles he displays, are signs of a powerful authority brought into the world in order to vanquish a kingdom of demons, in which we are made slaves: surely the afflictions visited upon those who are possessed are forms of bondage and slavery which we must recognize through the readings.

Regardless of one's personal beliefs about demons or demonic activity, the text, the narrative of our gospel, is clearly giving us an understanding of two kingdoms at work, and, of course, which one Jesus is bringing into the world. For Matthew's Jewish audience, certainly the Messianic status of Jesus is highly important, and understanding that this figure of power is acting in the name of the kingdom of God tells us what it means to heal on a particular basis of cosmic significance. The cry, "Son of David, have mercy on me!" has remained with us throughout the centuries as a form of prayer. The phrase "Jesus Christ, Son of God, have mercy on me" is a prayer in itself, and constitutes the popular practice of the Jesus prayer, a form of contemplative prayer that stems from the practices of the earliest monastics, the Desert Fathers. We remember what it is to cry for mercy, to seek solace in such prayer. Ultimately, we should know that its real implications are not just for a form of spiritual battle (as the Desert Fathers understood it), but also that a cry for mercy is more than a release from affliction. It is a way of asking for release from bondage, from a slavery to something that inflicts pain and suffering upon us. In that light, I think it's important to practice prayer with this awareness. What is it that causes needless affliction and pain? What is it that we would be free from? For this, we ask for mercy and the healing power of love. While we seek professional care for all kinds of ailments, we would also do well to remember this practice of prayer for mercy, for healing - and to understand that the kingdom of Love is still an alternative to the viewpoint of life lived as a slave to something unnecessary, which causes us pain. For whatever ails, mercy is available as a help, even to come to terms with a perspective outside of the box of affliction and bondage. We need our eyes opened to "see" it. The Greek word for "mercy, " eleos, is related to the word for olive oil - the basis for all balms of healing in the ancient world. Mercy is always a cry for healing, on so many personal and spiritual levels. Whether for a single individual, or as Matthew's version of these healings indicate, for more of us at once on a corporate or social level, we ask for mercy. We ask for the power of a kingdom which teaches love to come into our world, and to free us from the bondage that exists without it.

Take heart, daughter; your faith has made you well

While he was saying these things to them, suddenly a leader of the synagogue came in and knelt before him, saying, ‘My daughter has just died; but come and lay your hand on her, and she will live.’ And Jesus got up and followed him, with his disciples.

Then suddenly a woman who had been suffering from haemorrhages for twelve years came up behind him and touched the fringe of his cloak, for she said to herself, ‘If I only touch his cloak, I will be made well.’ Jesus turned, and seeing her he said, ‘Take heart, daughter; your faith has made you well.’ And instantly the woman was made well.

When Jesus came to the leader’s house and saw the flute-players and the crowd making a commotion, he said, ‘Go away; for the girl is not dead but sleeping.’ And they laughed at him. But when the crowd had been put outside, he went in and took her by the hand, and the girl got up. And the report of this spread throughout that district.

- Matthew 9:18-26

This passage appears in this same way in both Luke and Mark (I've linked my previous commentary to each). That is, the story of the synagogue leader's daughter and the healing of the woman with the haemorrhage are linked together in those gospels as well. This is quite pleasing to me, because I think of it as very significant that they are linked. It is once again a teaching about what is clean and what is unclean, and how we are to view healing and compassion.

In Mark and Luke, we are informed that the leader of the synagogue's name is Jairus. He comes to Jesus, concerned about his daughter. His faith is great enough so that he says that all Jesus has to do is lay his hand on the girl, and she will live. So, from the beginning of this passage we have another note about "touch" - the touch that heals. This is for a very young girl (about twelve years old, we're told elsewhere), someone of very little note in the society but for the concern and love of her father. But Jesus' concern for her health is complete. He immediately sets off to the house of Jairus.

But on the way to Jairus' house, something else happens. Amongst the crowds, a woman touches the fringe of Jesus' cloak. As long as the young girl has been alive, so has this woman been suffering from haemorrhages - for twelve years. It's important to understand that this woman would have been deemed unclean. In the Old Testament, haemorrhage caused ceremonial defilement. There would be religious and social restrictions imposed concerning her, because contact with blood was prohibited. So, we can imagine the suffering this woman endures, and also her great shame. As with the lepers, she is cast out of the society, unclean. To touch Jesus' cloak may have been her one hope of help, but she does so in secret, without his knowledge, because of her social condition. In the other gospel versions of this story, Jesus says that he has felt power go out of himself, and he asks his disciples who touched him. The crowds are so great that his disciples protest they cannot find who touched him, but the woman comes forward to admit that it was she. It is interesting to note the incidence of touch: Jesus will touch and heal the child just as he has touched and healed the unclean lepers. Here the woman's touch - along with her faith - makes this "healing circuit" complete. Once again, we discern that for the healer, for the clean, nothing is unclean. 'Jesus turned, and seeing her he said, ‘Take heart, daughter; your faith has made you well.’ And instantly the woman was made well.'

All of this happens on Jesus' way to Jairus house. Although it is the leader of the synagogue who has asked him for help, Jesus has time for this unclean woman who has been bleeding for twelve years. A great lesson about compassion in this story - not only for the victim's "outside" and unclean status, but also because Jesus was on his way elsewhere. We take our time for those who need our compassion; there is always time for whatever else calls. I think it's also important to note that those who need help make the effort to ask. Or, just as with the paralytic, others ask on their behalf.

Finally, Jesus goes to Jairus' house. The mourners and flute-players are already there, because they all believe that the girl is dead. Jesus tells them, ‘Go away; for the girl is not dead but sleeping.’ And they all laugh at him. But they are sent out of the house, and Jesus touches the girl by the hand, and she is healed - she awakens. Once again, Jesus' fame spreads via an effect that no one has ever seen.

In this passage, the two stories are linked for an important reason, in my opinion. They teach us about the equality between all people, about restrictions that would brand a person clean or unclean. They teach us about social status and how to view it: both of these healed people are female - one cast out as unclean and beyond capacity for childbearing, the other too young for childbearing and therefore lacking social status. They teach us about two daughters: one the daughter of the leader of the synagogue, and the other whom Jesus calls "daughter" himself. Most importantly, we learn the nature of Jesus' healing touch. There is nothing that stands in the way between us and that touch. There is nothing that interferes with his compassion that connects with our faith. Whatever way we get there, via a secret prayer or the prayers of those who love us, nothing can stand in the way. There is none of us who are of too low social status, or too dejected or cast out so that our prayer is not heard and effective. It is faith that makes this circuit with Christ, and no social or religious convention, no dejection or rejection by others, nor feeling of unworthiness on our part, can stand in the way of its effect. The work of the Spirit makes its circuit; its energy will be felt despite all obstacles.

Do you know someone who needs your compassion, your healing touch or your prayer? Say it in secret so the Lord may help. A word to this person in private may help them as well. You will be expressing your compassion, as we are taught. Nothing should stand in the way of that prayer, and of that compassion. There is time for it all. Sometimes it is the social convention itself that is the oppression; a healing word may be all it takes to lift that oppression and help. Perhaps it is you who needs the prayer. Reach out in secret for the healing touch of love.