Sunday Lectionary: Travelling Light

Fifteenth Sunday in Ordinary Time: July 15th, 2012

In our Lectionary this week we learn about the calling of the Prophet Amos, a regular blue-collar worker who was called by God to be a prophet to the Northern Kingdom of Israel, away from his home in the Kingdom of Judah.

The notion of a “calling” is also found in our Second Reading. St. Paul says “In [Christ] we were also chosen, destined in accord with the purpose of the One who accomplishes all things”. In our baptism we too have been chosen and sent out as prophets into the world, to preach a life-giving message which is so often received with nothing but hostility.

Finally, in our Gospel Reading, Jesus sends out His Twelve Apostles to preach and to heal, to advance the Kingdom of Heaven.

A man of prayer is capable of everything. Hence it is very important that missioners dedicate themselves to this practice with great affection, because without it they will accomplish little or nothing, whereas through it, more than by letters or persuasive speech, they will be capable of touching hearts and winning souls to their Creator. -St. Vincent de Paul

Our Lord instructs the Apostles to “travel light”, taking only the simplest of supplies and to trust in the providence of God. Good advice for us all…

Reading I: Amos 7:12-15

Amos was a man from the town of Tekoa, just south of Bethlehem, in the Southern Kingdom of Judah. He worked as a “shepherd” and a “dresser of sycamores”. He was called by God to the Northern Kingdom of Israel during the reign of King Jeroboam II. It was a time of peace and prosperity, but also one of moral and religious degradation.

Amos’ message is one of the least hopeful in the prophetic literature. He is scathing of those in power: the rich, the priests and even the King himself. Amos declares that Israel has abused her privileged position. She has broken her covenant with God and will now be subject to the covenant curses.

In the verses leading up to this passage, we hear about a priest of Bethel by the name of “Amaziah”. He sends two messages: the first he sends to the King, telling him what Amos has been proclaiming, and the second he sends to the prophet himself…

Amaziah, priest of Bethel, said to Amos, “Off with you, visionary, flee to the land of Judah! There earn your bread by prophesying, but never again prophesy in Bethel; for it is the king’s sanctuary and a royal temple.” Amos answered Amaziah, “I was no prophet, nor have I belonged to a company of prophets; I was a shepherd and a dresser of sycamores. The LORD took me from following the flock, and said to me, Go, prophesy to my people Israel.”

Questions:

• What do you know about Amos? Where was he from? What was his job? Where was he sent by God?
• Who was “Amaziah”? What kind of “priest” was he?
• What is Amaziah’s message to Amos?
• What is Amos’ response?

Commentary:

Amaziah, …

The priest, the religious professional is about to rebuke the annoying foreign layman…

“Amaziah” means “Yahweh is mighty”

…priest of Bethel, said to Amos…

“Bethel” means “House of God” (“Beth” = House, “El” = God). It was located in the southern part of the Northern Kingdom, near the border.

It was here in Bethel that Jeroboam had set up a golden calf and a priesthood:

After seeking advice, the king made two golden calves. He said to the people, “It is too much for you to go up to Jerusalem. Here are your gods, Israel, who brought you up out of Egypt.” One he set up in Bethel, and the other in Dan. And this thing became a sin; the people came to worship the one at Bethel and went as far as Dan to worship the other. Jeroboam built shrines on high places and appointed priests from all sorts of people, even though they were not Levites. – 1 Kings 12:28-31

Amaziah was one of these priests which Jeroboam setup. He was not a priest of Yahweh.

“Off with you, visionary, …

Amaziah expresses contempt for Amos by calling him “visionary”. He doesn’t take him seriously. He wants Amos to go away.

…flee to the land of Judah! 

Amaziah wants Amos to go home. He sees him as a foreigner meddling in matters that did not concern him.

There earn your bread by prophesying, but never again prophesy in Bethel; for it is the king’s sanctuary and a royal temple.” 

Bethel is the King’s sanctuary! It is his holy place! Get out!

There also seems to be an implication here that Amos is prophesying as simply a way of making a living. It is also possible that he is implying that somebody has hired him to prophesy against the king.

Amos answered Amaziah, “I was no prophet, nor have I belonged to a company of prophets;  I was a shepherd and a dresser of sycamores. The LORD took me from following the flock, and said to me, Go, prophesy to my people Israel.”

Amos responds to Amaziah’s message. He points out that he is not a “professional” prophet. He was simply a blue-collar worker, but one who was called by God and sent by Him, the only credential that really matters.

Amos describes himself as both a shepherd and a “dresser of sycamores”.  The sycamore of Egypt, a relative of the mulberry, produces a fig-like fruit. Wasps come and lay their seed in sycamore’s flowers. A “dresser of sycamores” would cut the fruit open, thus exposing it to the air, preventing the fruit from becoming bitter and helping it to grow. One could easily see spiritual significance in the usual occupations of Amos:

A shepherd: A guardian of sheep will now become the spiritual guardian of souls

A Dresser of Sycamores: A seasonal worker will now work as a prophet, puncturing the conscience of God’s people so that they may not remain bitter, but be sweet and be fruitful

 

Responsorial Psalm: Psalm 85:9-10, 11-12, 13-14

Our psalm this week focuses on listening to the Lord and the consequences of doing this, salvation.

R. (8) Lord, let us see your kindness, and grant us your salvation.

I will hear what God proclaims; the LORD –for he proclaims peace. Near indeed is his salvation to those who fear him, glory dwelling in our land.

Kindness and truth shall meet; justice and peace shall kiss. Truth shall spring out of the earth, and justice shall look down from heaven. 

The LORD himself will give his benefits; our land shall yield its increase. Justice shall walk before him, and prepare the way of his steps.

Questions:

• What plea does the psalmist make?
• What does God proclaim?
• To whom is the Lord’s salvation “near”?
• How does the psalmist describe the consequences?

 

Reading II: Ephesians 1:3-14

As hard as it is to believer, our Second Reading is actually just a single sentence in the Greek. It is a doxology expressing expressing the blessings which come through the Father, then the Son and finally through the Holy Spirit. It is a hymn of praise for God’s plan of salvation for the whole of creation.

We do not know if the Ephesians were the first recipients of this letter since the earliest manuscripts we have do not mention Ephesus. It is possible that it was a circular letter to be read out in the congregations throughout Asia Minor. It is thought that Paul penned this letter during is imprisonment in Rome between AD 61-63.

Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing in the heavens, as he chose us in him, before the foundation of the world, to be holy and without blemish before him. In love he destined us for adoption to himself through Jesus Christ, in accord with the favor of his will, for the praise of the glory of his grace that he granted us in the beloved. In him we have redemption by his blood, the forgiveness of transgressions, in accord with the riches of his grace that he lavished upon us. In all wisdom and insight, he has made known to us the mystery of his will in accord with his favor that he set forth in him as a plan for the fullness of times, to sum up all things in Christ, in heaven and on earth.

In him we were also chosen, destined in accord with the purpose of the One who accomplishes all things according to the intention of his will, so that we might exist for the praise of his glory, we who first hoped in Christ. In him you also, who have heard the word of truth, the gospel of your salvation, and have believed in him, were sealed with the promised holy Spirit, which is the first installment of our inheritance toward redemption as God’s possession, to the praise of his glory.

Questions:

• How would you summarize what Paul says in this passage?
• How are we blessed?
• What is our goal and destination?

Commentary:

Blessed be the God and Father of our Lord Jesus Christ, …

Paul begins by “blessing” the Father, a convention we find in other parts of Scripture and is known in Hebrew as a “berakah”:

Then Tobit spoke and composed a song of joyful praise; he said: Blessed be God who lives forever, because his kingship lasts for all ages.For he afflicts and shows mercy, casts down to the depths of Hades, brings up from the great abyss. What is there that can snatch from his hand? … – Tobit 13:1-2

The word “bless” can refer either to God’s goodness to us or our thanks to Him. In this case, it’s the latter.

…who has blessed us in Christ with every spiritual blessing in the heavens, …

We now turn to the second meaning of the word “bless”. God has blessed us. Through Jesus the Father has blessed us with every spiritual good.

Throughout Paul’s writings we find the expression “in Christ”, which indicates the intimate union believers have with Christ through His grace. He is the Head and we are His body. The “heavens” refer to the spiritual realm where we are with Christ.

…as he chose us in him, before the foundation of the world, to be holy and without blemish before him.

We have been chosen (“elected”) to be holy. This has always been part of God’s plan:

Predestination can have no other cause than the will of God alone. And the sole motive for God’s predestinating will is to communicate his divine goodness to others – St. Thomas Aquinas, Commentary on Ephesians 1,1

Paul describes Christians here using the sacrifice language of the Old Testament (“holy and without blemish”):

“If the offering is a burnt offering from the herd, you are to offer a male without defect. You must present it at the entrance to the tent of meeting so that it will be acceptable to the Lord”– Leviticus 1:3

In his letter to the Romans Paul would explicitly describe the Christian life in sacrificial terms:

Therefore, I urge you, brothers and sisters, in view of God’s mercy, to offer your bodies as a living sacrifice, holy and pleasing to God—this is your true and proper worship. – Romans 12:1

The journey of holiness begins in Baptism and continues throughout this life and finds its completion in Heaven:

“It is asked how anyone can be saintly and unblemished in God’s sight. … We must reply (that) Paul does not say “He chose us before the foundation of the world on account of our being saintly and unblemished“. He chose us that we might become saintly and unblemished, that is, that we who were not formerly saintly and unblemished should subsequently be so.” – Saint Jerome (A.D. 386), Commentaries On The Epistle To The Ephesians, 1,1,4

Although we are called to cooperate, this is itself a work of grace:

“‘You have been chosen,’ he says, ‘in order to be holy and unblemished before His face.’ … He Himself has made us saints, but we are called to remain saints. A saint is one who lives in faith, is unblemished and leads a blameless life.” – Saint John Chrysostom (A.D. 392-397), Homilies On The Epistle To The Ephesians, 1,1,4

In love he destined us for adoption to himself through Jesus Christ, in accord with the favor of his will, …

God desires the whole world:

This is good, and pleases God our Savior, who wants all people to be saved and to come to a knowledge of the truth. – 1 Timothy 2:3-4

God’s motivation is also described here, love:

“So that our love for Him may become more fervent, He desires nothing from us except our salvation. He does not need our service or anything else but does everything for this end. One who openly expresses praise and wonder at God’s grace will be more eager and zealous.” – Saint John Chrysostom (A.D. 392-397), Homilies On The Epistle To The Ephesians, 1,1,6

Through His love expressed in His unique Son, Jesus, we become adopted sons and daughters.

The Spirit you received does not make you slaves, so that you live in fear again; rather, the Spirit you received brought about your adoption to sonship. And by him we cry, “Abba, Father.” – Romans 8:15

…for the praise of the glory of his grace that he granted us in the beloved.

The result of this is the praise to the Father for the grace given through His Son. This is a common theme in Ephesians. Man responds to revelation with praise.

Jesus is described here as “the beloved”, a term used to describe Him at His baptism:

 And there came a voice from heaven, saying, Thou art my beloved Son, in whom I am well pleased. – Mark 1:11 (KJV)

In him we have redemption by his blood, the forgiveness of transgressions, in accord with the riches of his grace that he lavished upon us.

We have been redeemed, set free from captivity and slavery to sin:

 But when the set time had fully come, God sent his Son, born of a woman, born under the law, to redeem those under the law, that we might receive adoption to sonship. Because you are his sons, God sent the Spirit of his Son into our hearts, the Spirit who calls out, “Abba, Father.” – Galatians 4:4-6

Divine redemption is played out in the book of Exodus when God rescues Israel from Egypt when the lamb’s blood afforded them protection. This is a “type” for Christian salvation from sin.

We are redeemed by the blood of Christ and our sins are forgiven:

“Forgiveness of sins follows redemption, for there would be no forgiveness of sin for anyone before redemption occurs. First then we need to be redeemed, to be no longer subject to our captor and oppressor, so that having been freed and taken out of his hands we may be able to receive the benefit of remission of sins. Once our wounds have been healed we are called to live in accord with piety and the other virtues.” – Origen (post A.D. 244), Commentaries On Ephesians

In all wisdom and insight, he has made known to us the mystery of his will in accord with his favor that he set forth in him as a plan for the fullness of times, to sum up all things in Christ, in heaven and on earth.

Later in Ephesians this “mystery” will be explained in more detail, the gathering of the Jews and Gentiles into Christ’s Body, the Church.

In him we were also chosen, destined in accord with the purpose of the One who accomplishes all things according to the intention of his will, so that we might exist for the praise of his glory, we who first hoped in Christ.

We were chosen for God’s praise and glory.

Paul uses the word “we”, and in the next verse, “you”. There are a number of possible interpretations:

1. It is quite likely that Paul is using the word “we” to refer to Jewish Christians and “you” refers to Gentile Christians.

2. Alternatively, the “we” may instead refer to Christians known to Paul and the “you” refer to those he does not know.

3. Another option is that “we” refers to those who have been Christian for some time and the “you” refers to new converts.

I personally think the first explanation makes the most sense (“we who first hoped in Christ”).

In him you also, who have heard the word of truth, the gospel of your salvation, and have believed in him, were sealed with the promised holy Spirit, which is the first installment of our inheritance toward redemption as God’s possession, to the praise of his glory.

A “seal” is a mark of ownership and protection. Roman solders would be marked with the seal of their company, showing to whom they belonged and from whom they afforded protection. Rather than being  physically sealed, Christians are “sealed” invisibly with the Holy Spirit, in much the same way that in the Old Covenant one was “sealed” with circumcision:

In him you were also circumcised with a circumcision not performed by human hands. Your whole self ruled by the flesh was put off when you were circumcised by Christ, having been buried with him in baptism, in which you were also raised with him through your faith in the working of God, who raised him from the dead. – Colossians 2:11-12

The Spirit is described as “the first installment of our inheritance”. It is a pledge or down payment, the beginning of the blessing which will find fulfillment in Heavne:

“He shows how great are our expectations. This grace is already being given, through which miracles were worked: the dead were raised, lepers cleansed and demons driven out. All of these and similar things have the status of a pledge, so it will become obvious that the faithful will enjoy in the future a much greater grace.” – Theodoret of Cyr (ca. A.D. 425), Epistle To The Ephesians, 1.14

Gospel: Mark 6:7-13

Our Gospel picks up from last week when Jesus returned to Nazareth and was confronted by the unbelief of His own people. He now sends the Twelve Apostles out two-by-two to the surrounding villages in Galilee:

Jesus summoned the Twelve and began to send them out two by two and gave them authority over unclean spirits. He instructed them to take nothing for the journey but a walking stick– no food, no sack, no money in their belts. They were, however, to wear sandals but not a second tunic. He said to them, “Wherever you enter a house, stay there until you leave. Whatever place does not welcome you or listen to you, leave there and shake the dust off your feet in testimony against them.” So they went off and preached repentance. The Twelve drove out many demons, and they anointed with oil many who were sick and cured them.

Questions:

• Who are “the Twelve”?
• In what grouping does Jesus send them out? Why do you think He does this?
• What does He give them?
• What does He tell them to take?
• What are His instructions concerning lodging?
• What should they do in places where they are unwelcome?
• What was the content of their preaching?  What did they do?
• What can we see happening in this passage?

Commentary:

Jesus summoned the Twelve…

These were the Twelve Apostles which Jesus chose earlier in Mark’s Gospel:

He appointed twelve that they might be with him and that he might send them out to preach and to have authority to drive out demons. These are the twelve he appointed:

Simon (to whom he gave the name Peter), James son of Zebedee and his brother John (to them he gave the name Boanerges, which means “sons of thunder”), Andrew, Philip, Bartholomew, Matthew, Thomas, James son of Alphaeus, Thaddaeus, Simon the Zealot and Judas Iscariot, who betrayed him. – Mark 3:14-19

As we can see, although Jesus had many disciples, He had a special mission for the Twelve…

…and began to send them out two by two..

Why did Jesus send them out in pairs? I think we can say that it was for both practical and spiritual reasons:

1. Safety, support and encouragement

2. The Law required at least two witnesses in matters of life and death (Deuteronomy 19:6)

Here is what some Church Fathers have to say on the matter:

Again He sends the Apostles two and two that they might become more active; for, as say’s the Preacher, Two are better than one. But if He had sent more than two, that there would not have been a sufficient number to allow of their being sent to many villages. – Theophyl

Further, the Lord sent the disciples to preach, two and two, because there are two precepts of charity, namely, the love of God, and of our neighbor, and charity cannot be between less than two; by this therefore He implies to us, that he who has not charity towards his neighbor, ought in no way to take upon himself the office of preaching. – St. Gregory

During the discussion on Thursday it was pointed out that:

“For where two or three gather in my name, there am I with them.” – Matthew 18:20

The word “apostle”, literally means “[one who is] sent”.

 …and gave them authority over unclean spirits. 

What Jesus has done, His disciples will now do. Jesus gives special, privileged authority to the Twelve. They have a unique sharing in His ministry:

…as He Himself had healed every sickness and every infirmity, so also He gave the same power to His disciples… Whatever [Jesus] does is done in His own power, as Lord; if they do anything, they confess their own weakness and the power of the Lord, saying in the name of Jesus, Arise, and walk. – St. Bede

Jesus is extending His ministry through the Twelve. We see the same thing in the Acts of the Apostles and even today throughout the Church.

He instructed them to take nothing for the journey but a walking stick– no food, no sack, no money in their belts. They were, however, to wear sandals but not a second tunic. 

They will go out trusting entirely in the providence of God, rather than their own human resources:

For such should be the preacher’s trust in God, that, though He takes no thought for supplying his own wants in this present world, yet he should feel most certain that these will not be left unsatisfied lest whilst his mind is taken up with temporal things, he should provide less of eternal things to others – St. Bede

Part of the reason for this was to demonstrate the integrity of their preaching:

The Lord also gives them this command, that they might show by their mode of life, how far removed they were from the desire of riches. – Pseudo-Chrysostom

Instructing them also by this means not to be fond of receiving gifts, in order too that these, who saw them preach poverty, might be reconciled to it when they saw that the Apostles themselves possessed nothing – Theophyl

St. Augustine points out that living off charity was not a universal rule for apostles. We know this because St. Paul supported himself by taking a job:

From this it is evident, that the Lord did not mean by this precept that the Evangelists ought to live only on the gifts of those to whom they preach the Gospel, else the Apostle transgressed this precept when He procured his livelihood, the labor of his own hands, but He meant that He had given them a power, in virtue of which, they might be assured, these things were due to them. – St. Augustine

 There is a discrepancy between Mark’s Gospel and the others concerning the “staff”:

It is also often asked, how it comes that Matthew and Luke have related that the Lord commanded His disciples not to carry even a staff, whilst Mark says, “And he commanded them that they should take nothing for their journey, save a staff only“. Which question is solved, by supposing that the word ‘staff’ has a meaning in Mark, who says that it ought to be carried, different from that which it bears in Matthew and Luke, who affirm the contrary. – St. Augustine

St. Augustine resolves the problem thus:

For in a concise way one might say, “Take none of the necessaries of life with you, nay, not a staff, save a staff only“; so that the saying, “nay not a staff”; may mean, “nay not the smallest thing“; but that which is added, “save a staff only”, may mean that, through the power received by them from the Lord, of which a rod is the ensign, nothing, even of those things which they do not carry, will be wanting to them. The Lord therefore said both, but because one Evangelist has not given both, men suppose, that he who has said that the staff, in one sense, should be taken, is contrary to him who again has declared, that, in another sense, it should be left behind: now however that a reason has been given, let no one think so. – St. Augustine

The reference to the “second tunic” implies that God will provide lodgings (a second tunic would be used for warmth when outside cold nights).

This verse sets the stage for the later feeding of the multitudes.

He said to them, “Wherever you enter a house, stay there until you leave. 

This is to prevents social climbing:

…it is inconsistent with the preaching of the kingdom of heaven to run about from house to house. – St. Bede

Whatever place does not welcome you or listen to you, leave there and shake the dust off your feet in testimony against them.” 

At the time, Palestinian Jews would shake the dust off their feet when leaving the “unclean” Gentile territories prior to entering the Holy Land.

Shaking off the dust is a warning against those who have rejected the Word of God.

This the Lord commands them, that they might show that they had walked a long way for their sakes, and to no purpose. Or, because they received nothing from them, not even dust, which they shake off, that it might be a testimony against them, that is, by way of convicting them. – Theophyl

So they went off and preached repentance. 

They preach the same message as John the Baptist…

And so John the Baptist appeared in the wilderness, preaching a baptism of repentance for the forgiveness of sins. – Mark 1:4

…and Jesus…

 After John was put in prison, Jesus went into Galilee, proclaiming the good news of God. “The time has come,” he said. “The kingdom of God has come near. Repent and believe the good news!” – Mark 1:14-15

…and the Apostolic Church…

When the people heard this, they were cut to the heart and said to Peter and the other apostles, “Brothers, what shall we do?” Peter replied, “Repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of your sins. And you will receive the gift of the Holy Spirit. – Acts 2:37-38

…and the same is true today. The Church will forever issue the call to repentance (“metanoia”), to the turning away from sin and towards God.

The Twelve drove out many demons, and they anointed with oil many who were sick and cured them.

What Jesus did, the Apostles do. One might almost say that they are acting in Persona Christi….

Oil was used in the ancient world as medicine:

He went to him and bandaged his wounds, pouring on oil and wine  – Luke 10:34

St. Cyprian speaks in general terms about oil:

It is necessary for him that has been baptized also to be anointed, so that by his having received chrism, that is, the anointing, he can be the anointed of God and have in himself the grace of Christ. But in turn, it is by the Eucharist that the oil with which the baptized are anointed is sanctified on the altar. He that has neither altar nor church, however, is not able to sanctify that creature, oil. Thus there can be no spiritual anointing among the heretics, since it is evident that oil cannot be sanctified nor can the Eucharist be celebrated among them at all.” – Saint Cyprian of Carthage (A.D. 254), Letter To Januarius And Seventeen Other Bishops Of Numidia, 70,2

Points to the Sacrament of the Sick. and the Sacrament of the Church:

Wherefore it is evident from the Apostles themselves, that it is an ancient custom of the holy Church that persons possessed or afflicted with any disease whatever, should be anointed with oil consecrated by priestly blessing. – St. Bede

And they cast out many devils, and anointed with oil many that were sick, and healed them. Mark alone mentions their anointing with oil. James however, in his canonical Epistle, says a thing similar. For oil both refreshes our labors, and gives us light and joy; but again, oil signifies the mercy of the unction of God, the healing of infirmity, and the enlightening of the heart, the whole of which is worked by prayer. – Pseudo-Chrysostom

Is anyone among you sick? Let them call the elders of the church to pray over them and anoint them with oil in the name of the Lord. And the prayer offered in faith will make the sick person well; the Lord will raise them up. If they have sinned, they will be forgiven. – James 5:14-15