Matthew 10:26 – 33
Welcome to my annotated commentary on Sunday’s readings. The purpose of my commentary is to give you the background for each reading, a little better understanding of its message and the message that all of the Sunday readings together provide us.
We return to Ordinary Time, picking up where we left off before Lent and Easter. Remember, the Gospel of Matthew is the featured gospel this year – Year A. Ordinarily, we begin with the first reading. This week, however, I would like to begin with the Gospel, since it helps us understand the other two readings. After our 50 days of Easter and two solemnities, today’s Gospel thrusts us into the middle of Jesus’ discourse about mission. The opening line is the most important: “Fear no one.” If this were the Gospel of John, the next step would probably be a discourse on the truth that makes us free. But, Matthew is concerned about more concrete matters: preaching the Good News to a world that often resists it.
One dimension of Jesus’ instructions in this passage is the reversal of the “messianic secret.” This is a theme that we find often in Mark’s Gospel but it is also found in the Gospel of Matthew (cf. Mt 16:20). This Sunday, however, instead of warning his disciples to “tell no one,” Jesus now instructs them to “proclaim on the housetops.” Remember, when Jesus told people not to tell anyone what they thought of him or asked them not to publicize the news about a sign he had worked, it was generally because they didn’t fully understand it or his true mission. They would be likely to proclaim him as their style of messiah – in the line of King David – or a wonder-worker, not as the messenger of God and sacrificial lamb that he had been sent to be.
Let’s first read Mt. 10:1-11. Here, we see Jesus commission the apostles and tell them how to travel light and become a part of the communities they were to visit.
Now, let’s read Mt. 10:16-25). Jesus warns them about the job: he is sending them out as lambs among the wolves; they would be labeled as minions of the devil. What an introduction to his injunction, “Fear no one.” If last Sunday had not been the Solemnity of the Body and Blood of Christ but the 11th Sunday in Ordinary Time, we would have heard about some of this as the Gospel reading. This Sunday, we hear Jesus instruct his apostles and encourage them in the face of this certain danger (cf. Luke 12:2 – 9). This collection of sayings probably comes from Q. These sayings are presented in a “concealed” way and in “darkness” inasmuch as, during Jesus’ time, they reached only a small number of people. But, through the apostles, whom he has just commissioned, they will be widely known. This saying does not imply that Jesus taught a secret doctrine (as the Docetists would claim) but simply that the number who hear his teaching from his own lips is much smaller than the number who will hear it from the disciples.
26 “Therefore do not be afraid of them. Nothing is concealed that will not be revealed, nor secret that will not be known.
do not be afraid of them: The apostles are to proclaim the concealed and secret coming of the kingdom, and no fear must be allowed to deter them from that proclamation.
Nothing is concealed: cf. Mk 4:22, where this saying is used in a different context. In Lk 12:2, we see it used in a way similar to Mt 10:26; in these two situations, Jesus is speaking specifically to his disciples as he warns them about the persecution they will face, whereas in Mk, he is speaking to his disciples as they struggle to understand the parable of the sower.
27 What I say to you in the darkness, speak in the light; what you hear whispered, proclaim on the housetops.
What I say to you in the darkness, speak in the light: Jesus teaches a small group, almost in secret, but he exhorts them to proclaim it to all – after his death and resurrection, that is.
28 And do not be afraid of those who kill the body but cannot kill the soul; rather, be afraid of the one who can destroy both soul and body in Gehenna.
do not be afraid of those who kill the body…soul: This dualism between the ςομά – body – and ψΰχη – soul – is a Greek philosophical concept, not known to the Hebrew people. Curiously, Luke, who is writing to a Greek audience, does not make this distinction.
Gehenna: cf. Is 66:24. This is the ravine just outside of Jerusalem where rubbish, including the bodies of enemies, was burned. This became the image for hell still prevalent today.
29 Are not two sparrows sold for a small coin? Yet not one of them falls to the ground without your Father’s knowledge.
30 Even all the hairs of your head are counted.
31 So do not be afraid; you are worth more than many sparrows.
two sparrows sold for a small coin…you are worth more than many sparrows: Farmers purchased sparrows to eat the grub that damaged crops, but they were very inexpensive, one of the cheapest items sold at a market. God has more care for a person than for a sparrow and since he knows when even a small bird dies he is certainly aware of the death of one of his own and he will save the life of one who is faithful to him.
32 Everyone who acknowledges me before others I will acknowledge before my heavenly Father.
33 But whoever denies me before others, I will deny before my heavenly Father.
Everyone who acknowledges me…denies me: cf. Luke 12:8-9, where the Son of Man will acknowledge those who have acknowledged Jesus, and those who deny him will be denied (by the Son of Man) before the angels of God at the judgment. Here Jesus and the Son of Man are identified, and the acknowledgment or denial will be before his heavenly Father. With this assurance that God knows and cares what happens to each person, the disciples are urged to acknowledge Jesus. This acknowledgement would be that Jesus is the Messiah. The result of acknowledgment or denial is that Jesus will accept or disown.
This reading’s lesson is played out in the life of the prophet Jeremiah, as we hear in today’s first reading, so let’s examine that next.
Jeremiah 20:10 – 13
This Sunday, we will hear Jeremiah’s alarming revelation that he faces betrayal and persecution, followed by his assurance of God’s protection. It’s been a while since we’ve heard from the Book of the Prophet Jeremiah so let’s first recall the composition of the book and the role of Jeremiah in ancient Israel. The Book of Jeremiah combines history, biography, and prophecy. It portrays a nation in crisis and introduces the reader to an extraordinary person whom the Lord called to prophesy under the trying circumstances of the final days of the kingdom of Judah. Jeremiah was born, perhaps about 650BC, of a priestly family from the village of Anathoth (Jer 1:1), two and a half miles northeast of Jerusalem (cf. map 6). He was called to his task in the thirteenth year of King Josiah (Jer 1:2). Josiah’s reform, begun with enthusiasm and hope, ended with his death on the battlefield of Megiddo (609BC; cf. 2 Kg 23:29) as he attempted to stop the northward march of the Egyptian Pharaoh Neco, who was going to provide assistance to the Assyrians who were in retreat before the Babylonians. So, Jeremiah’s call came in the midst of the collapse of the Assyrian Empire and the invasions of Egypt and then Babylon into Israel.
Let’s read Jeremiah’s call (1:1 – 10). This call is modeled after Moses’ call (Ex 3 – 4). You will notice that, like Moses, Jeremiah resists at first. Love of God, of God’s word and of God’s people were Jeremiah’s only motivations. Yet, the people rejected him, the word never seemed to be effective and Jeremiah didn’t feel that God was doing anything to vindicate him.
As we listen to Jeremiah’s confession/complaint, we are reminded of just how honest prayer can be. This is the prayer of a person so intimately involved with God that he can say exactly what he thinks and feel, knowing God will hear him out. Once Jeremiah has expressed every bit of his sorrow and anger, he then can express his trust in God. As in Psalm 22 which Jesus prayed from the cross, Jeremiah accuses God of abandoning him and mourns the cruelty of his enemies and the betrayal of his friends. But as Psalm 22 moves from despair to hope and faith, Jeremiah, too, ends his prayer with a song of trust that God will rescue him and exact justice in due time.
Let’s also look at one of his prophecies by reading chapter 19. Then, notice how the people respond to Jeremiah’s prophesying (cf. Jer 20:1-2). And, let’s read 20:7-9 and 20:14-18.
With all that background, let’s examine this Sunday’s reading, remembering that it is, in fact part of his prayer before God:
10 Yes, I hear the whisperings of many: “Terror on every side! Denounce! Let us denounce him!” All those who were my friends are on the watch for any misstep of mine. “Perhaps he will be trapped; then we can prevail, and take our vengeance on him.”
Terror on every side: Recall that, in 20:3, Jeremiah calls Pashhur this, foretelling the terror that will surround Jerusalem due to its infidelity to God.
11 But the LORD is with me, like a mighty champion: my persecutors will stumble, they will not triumph. In their failure they will be put to utter shame, to lasting, unforgettable confusion.
the LORD is with me: Jeremiah’s confidence is founded on God’s promise – cf. 1:8,19; 15:20. In the midst of strong opposition, Jeremiah keeps his faith in God’s loyalty.
12 O LORD of hosts, you who test the just, who probe mind and heart, let me witness the vengeance you take on them, for to you I have entrusted my cause.
let me witness the vengeance you take on them: here, we see that Jeremiah is very much a product of his environment, still expecting God to take vengeance on the people and even wanting to see it for himself. It takes God – in the person of Jesus Christ – to show the true face of God, whose justice is founded on his unconditional love and boundless mercy. Aren’t we blessed to know this about God!?!
13 Sing to the LORD, praise the LORD, for he has rescued the life of the poor from the power of the wicked!
Poor: this word in Hebrew refers to a pious man, one who is dependent upon God; recall the Beatitudes in the Gospel of Matthew, where we read that the poor in spirit are blessed; theirs is the kingdom of heaven.
Jeremiah acts as we heard Jesus instruct his apostles to act: with complete trust in God.
Romans 5:12 – 15
We hear again from Paul’s letter to the community in Rome. The section we will hear picks up where we left off last week. It continues Paul’s reflection that we, who share in the sinful nature of Adam, now share in the salvation brought about by the new Adam – Jesus. Paul compares Adam with Jesus, acknowledging that it was Adam’s sin that affected all humanity (12b – 14). Paul is addressing one of the most basic questions of religion: how evil came to be so prevalent in a good creation. He looks to the Genesis myth and concludes that Adam introduced sin and death into all of creation. From that perspective we can read the Book of Genesis as the first history of sin and its effects, and also God’s consistent saving response.
But, if we focus on sin, we miss the major point that Paul is trying to make. He mentions sin and death not only because of their power to thwart human thriving, but much more importantly because he is offering the solution. While the problem might appear overwhelming, the gift of God is invincible. Paul believes and proclaims that Christ’s life, death and resurrection have transformed reality forever, and we live in that new reality. Let’s examine this short passage:
12 Therefore, just as through one person sin entered the world, and through sin, death, and thus death came to all, inasmuch as all sinned —
through one person sin entered the world: As you will see in your footnotes, Paul reflects on the sin of Adam (Genesis 3:1-13) in the light of the redemptive mystery of Christ. Sin, as used in the singular by Paul, refers to the dreadful power that has gripped humanity, which is now in revolt against the Creator and engaged in the exaltation of its own desires and interests. But no one has a right to say, “Adam made me do it,” for all are culpable (Romans 5:12): Gentiles under the demands of the law written in their hearts (Romans 2:14-15), and Jews under the Mosaic covenant. Through the Old Testament law, the sinfulness of humanity that was operative from the beginning (Romans 5:13) found further stimulation, with the result that sins were generated in even greater abundance. According to Romans 5:15-21, God’s act in Christ is in total contrast to the disastrous effects of the virus of sin that invaded humanity through Adam’s crime.
Inasmuch as all sinned: others translate “because all sinned,” and understand v 13 as a parenthetical remark. Unlike Wisdom 2:24, Paul does not ascribe the entry of death to the devil.
13 for up to the time of the law, sin was in the world, though sin is not accounted when there is no law.
14 But death reigned from Adam to Moses, even over those who did not sin after the pattern of the trespass of Adam, who is the type of the one who was to come.
15 But the gift is not like the transgression. For if by that one person’s transgression the many died, how much more did the grace of God and the gracious gift of the one person Jesus Christ overflow for the many.
This passage is the foundation for the Church’s teaching on original sin that we find defined in the Council of Trent and in the Catechism of the Catholic Church.
This passage begins the reflection on the first of the threefold liberation that comes from Jesus’ saving act (as we read in the rest of Paul’s Letter to the Romans):
- freedom from sin and death;
- freedom from ourselves through union with Christ (6:1-23);
- freedom from the Law (7:1-25).
In the Gospel, we hear Jesus reassure his disciples that, despite the seeming danger they will face as they preach the Gospel, they will be saved. Jeremiah anticipates this in his prayer and experiences it in his life as a faithful prophet. And St. Paul gives us the assurance that Jesus really has saved us all!
Jesus and the disciples he sent on mission would have been familiar with Jeremiah’s life. As faithful Jews, they would have understood, at least intellectually, that the cost of speaking God’s word includes receiving an ample share of opposition; the people will be no more receptive to the prophet than to the God who sent him to preach reform. But Jesus and his disciples, lovers of God like Jeremiah, would have found themselves impelled to preach, no matter the cost. As God’s beloved ones, they, too, would have encountered God’s presence with them ever more deeply in their darkest moments.
By our baptism, each of us is called to be prophets, to speak God’s truth to a world that so often doesn’t want to hear it. We do so, knowing that, as God accompanied the prophets, as God accompanied his Son, so he accompanies us. Let us put our trust in God as we rededicate ourselves to be the true prophets God has called us to be, offering the light of God’s truth in a world filled with darkness. And, we can do so, encouraged by our Lord who assures us three times in today’s Gospel: “do not be afraid” for we “are worth more than many sparrows.”