sermon notes Pentecost 5, Matthew 9:35-10:8, (9-23)

I'll be updating through the day, as time and caffeine allow...

For those who see the assigned texts each week, it is interesting to note the parentheses.  Now without looking for trouble, it is worth just thinking for a moment about what part of the reading is "optional":  the part in which Jesus speaks about the difficulties and persecutions of those who are involved in the mission described in the first part of the reading, and of the judgment against those communities which decide against receiving the "kingdom" which "has come near".  It is certainly understandable why some would not want such sayings included in the reading.  They are difficult to stomach for many.  Yet it is worth thinking about:  are such things truly optional?  Can we conveniently place parentheses around such things, as if they either are relegated to the past (perhaps they are specifically contextual to the setting) or that such difficulties should no longer be expected on this side of the Resurrection?  There are a whole host of questions and thoughts simply around the themes of judgment against "that town" which rejects the mission of the kingdom, and the persecution of those who proclaim the kingdom.

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 judgment than for that town.

‘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.

But back to the beginning of this week's reading. 

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 went about... - What's with the "then"?  What has just happened before this reading?  Well, he has just called Matthew, done a few healings, and had spent some time in his own home town.  So now he goes to "all the cities and villages".  Even though Jesus will instruct his followers to go first to the towns of the Jews, there is a sense here that the mission of Jesus is expanding outward:  from his own town to all the cities and villages.  And remember as well that at the end of Matthew we have the greater expansion, from Jerusalem outward to all the nations.  There are a few things worth noting:  the good news is the kingdom;  it is accompanied by signs (the cures and healings which we have already seen in Matthew).  Jesus' compassion on the crowds is understood in the context of the lack of good shepherds to guide them.  In fact, Matthew tells us that they were "harassed and helpless".  The one terms makes us think in the active sense, the other in the passive.  Who is harassing these sheep?  Is it the false shepherds?  Or is it that they are in this state because there is a lack of shepherds, hence the call to ask for more labourers?  Bit of a mixed metaphor, but we get the picture.  For those who see that last verse as primarily a "call to action" (which it undoubtedly is), I would suggest that the primary action is that of "asking".  That is, our first action, prior to mission, is prayer.

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.

Here we have a great pool of saints' names for various Anglican churches, although "Judas Iscariot" has gone out of style for some reason...  Oh yes, "the one who betrayed him", which Matthew adds just to make sure we know.  But perhaps he adds that line in anticipation of the  verses which end the reading:  betrayal, persecution, "brother handing over brother".  I think it is a rather subtle rendering on Matthew's part.  Why should we be surprised about the persecutions and betrayals in 10: 9 ff?  We have already been reminded that even one of the 12 is capable of betrayal.  Shows Matt's cohesion, thought and style as a writer.  On a more positive note, we see that Jesus gives authority to his 12 disciples (including, at this point, we must include Judas).  The disciples are equipped for the mission which Jesus gives.

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.”