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11th Sunday (A)
Ex 19:2-6
This chapter serves as a prelude to the covenant with Israel. At this initial encounter Yahweh formally proposes to bond with the people. This occurs shortly after the people’s arrival at Sinai following the exodus from Egypt (vv1f). Yahweh offers the covenant, promising Israel a special status among nations, describing them as a “kingdom of priests” and a “holy nation,” (v6). This covenant emphasizes divine providence and protection in exchange for Israel’s fidelity to the covenant law.
Rom 5:6-11
The reading offers hope rooted in past and present experiences. Paul explains that all humans were once enemies of God, burdened by sin and weakness (v10). Christ’s death overcame this alienation, providing justification (v9; 4:25). Though unlikely, Paul notes someone might die for a just person (v7), but Christ died for sinners (v8). This act justifies not only good people but those opposed to Christ. Paul separates justification from salvation (v9), which leads to final salvation and glory (vv8f; Rom 8:30). God’s wrath, often seen as punishment, is ultimately aimed at unrepentant sinners (1 Thes 1:10). If God has started the process of justification, he will ensure salvation, making present reconciliation a basis for future confidence.
Mt 9:36–10:8
The reading marks a transition from Jesus’ portrayal in words and deeds to his commissioning of the apostles. Jesus shows deep compassion for his leaderless people (9:36ff) and sends out the twelve (10:1-8), emphasizing prayer due to their lack of spiritual guidance. The term ‘disciples’ generally means more than just the twelve here, who are also called ‘apostles’—the only use of this term in Matthew. They represent the eschatological twelve tribes of Israel, most not previously mentioned, with Peter in front. Their mission, based on Jesus’, involves power over demons, disease, and death, targeting Satan’s realm. They announce the kingdom’s arrival without explicit mention of conversion, awaiting their full teaching role post-resurrection (Mt 28:20). Their message is directed solely to the Jewish community, the lost sheep, avoiding Samaritan or Gentile territories until after the resurrection. This aligns with Matthew’s Jewish Christian audience, emphasizing faith as a gift to be freely given.
We are chosen by God as His people and are saved through the blood of Christ. Through Moses, God’s covenant with the nation of Israel is revealed, choosing them as His people. Meanwhile, Saint Paul teaches that salvation and eternal life are granted as a result of Jesus’ saving work. In the Gospel, Jesus expressed, demonstrated, and made His care for the people felt. This is also His challenge to His disciples, to us all. May we continue that covenantal love of God for everyone as he sent us to proclaim the Kingdom. Amen.
(From: s1S#92 Send7/3/22)
One could easily hear from the Greek verb “ἀποστέλλω” (apostellō) one of the most familiar words in the gospels- apostle. For that is what it practically means to be an apostle, one who is sent. Throughout both the Old and the New Testaments, in theologically significant contexts, the word highlights the divine initiative in providing specially chosen persons in order to bring about the fulfillment of God’s redemptive purposes, like the prophets in the OT. In the NT it refers to the Father sending Jesus as the one ultimate redeemer of his people (Mt 10:40; MK 9:37; Lk 4:18; John 3:18, 6:29, 17:3,18). In turn Jesus sends his apostles to preach and heal, to continue his mission (Mt 10:1f; Mk 6:7f; Lk 9:1f).
But only Luke narrates a separate sending-out of “others” aside from the apostles, referred to also as the Twelve (10:1-20). Because of the abundance of harvest the mission will not be restricted to the Twelve; “others” will share the mission. (Note that later in Acts, the role of the Twelve eventually becomes insignificant). Seventy(-two, depending on the witness of the different manuscripts), recalls the seventy elders chosen by Moses to assist him (Ex 24:1; Num 11:16,24), the seventy offspring of Jacob (Ex 1:5; Dt 10:22), or the nations of the world (Gen 10:2-31) and would symbolize the evangelization of the Gentiles to come. Furthermore in this mission-charge disciples are instructed not only to go forth to preach and to cure but to beg God for laborers enough to cope with the abundance of the harvest. The success of the harvest will depend not only on the disciples’ cooperation but also on their prayer.
Considered as a “doublet” of the rules for the missionary activity already set forth for the Twelve in 9:1-6, the details here seem more specific. Two important notes here are urgency and hostiliy. The mission is urgent, thus there is no time for ordinary greetings, scruples over what sort of food one eats, or searching for better quarters. Their concern for God’s kingdom must be that of reapers confronted with a harvest that is to be gathered in before it spoils (10:2). The mission is dangerous because they are being sent out like lambs among wolves, i.e. defenseless, weak creatures, whose status will always be precarious when strong confrontation and attack are imminent (10:3). The rest of the verses deal with the conduct of the disciples in houses (vv5-7) and with that in towns (vv8-9). Another Lucan addition is the appended account of the return of the disciples, their elation at the success of their mission and Jesus’ threefold comment on their report (vv17-20). In the last remark (v20), Jesus puts the mission in its proper heavenly perspective. It is not just that satanic evil has been eclipsed (vv18-19) the reason for their joy. Rather the real reason for it is that God himself has inscribed the names of these representatives of Jesus in the book of life. Possessing power over demons or spirits is no guarantee of life; but being registered in the book of life is.
The mission to proclaim the Gospel is urgent still and the world’s values and culture remain hostile to it. As Christ’s disciples are we up to the challenge? If we are our names will be written in heaven.
