Christian Art | Jesus Send His Disciples On Mission
Mark 6: 7-13 – Week 4 Ordinary Time, Thursday (King James Audio Bible KJV, Spoken Word)
7 ¶ And he called unto him the twelve, and began to send them forth by two and two; and gave them power over unclean spirits;
8 And commanded them that they should take nothing for their journey, save a staff only; no scrip, no bread, no money in their purse:
9 But be shod with sandals; and not put on two coats.
10 And he said unto them, In what place soever ye enter into an house, there abide till ye depart from that place.
11 And whosoever shall not receive you, nor hear you, when ye depart thence, shake off the dust under your feet for a testimony against them. Verily I say unto you, It shall be more tolerable for Sodom and Gomorrha in the day of judgment, than for that city.
12 And they went out, and preached that men should repent.
13 And they cast out many devils, and anointed with oil many that were sick, and healed them.
Trust in God. In a time and in a land where different communities lived side by side yet non-communicatively, fearing, suspecting and disliking one another, and often bound by religious laws telling them not to interact, it is all the more extraordinary that Jesus tells his disciples to trust in life, in providence, God, scriptures. in strangers’ hospitality, as they travel throughout the lands, as it would now be internationally, healing people and preaching the Gospel.
Trust in God. Jesus tells his disciples not to take their own food. This has implications concerning ritual purity. Jesus is, in effect, telling his disciples, who are all Jews, that they should eat with those they meet who offer to share their food with them. They are not to live separated. People are not anymore to live divided by such sectarian considerations. Scriptures on trusting God reach deeply through history of scripture in Jewish then Christian faith. As Christians, we are not to exclude or shield ourselves from others; we are to give ourselves to and share the love with the whole world.
Jesus gives his disciples the particular mission to cast out unclean spirits and to heal the sick. What we find, then, is that the disciples are entering into communities, sharing the life of those communities, and while living with the people there, they bring those communities together, by including again those people who were sick or possessed, who would have been outcast or marginalized, once more allowing those people a role in community life.
This is a mission of repentance and healing. It is sent, commissioned, in a spirit of love and friendship. The disciples do not travel alone; they go two by two. They are friends who will support one another’s spirits, sharing the difficulties as well as the joy of their experiences.
It must have been a very bold undertaking. Perhaps we would call the men brave, though we know they are filled with the joy of Christ beyond bravery. It can be beautiful to imagine how we might receive these missionaries of Jesus. Repent, say sorry for your sins, your sins are forgiven you. What joy is here.
Trust in God verse 8: ‘Take nothing for your journey.’
It is beautiful also to think of ourselves as such missionaries, carrying into our world this message: only say sorry for your sins and all is forgiven you; only believe in Jesus. This is a message we are asked to radiate.
‘The preacher should so trust in God that he is convinced that he will have everything he needs to support life, even if he cannot obtain it; for he should not neglect eternal things through worrying about temporal things.’ St Bede
Concluding Prayer
Grant us, Lord, a true knowledge of salvation,
so that, freed from fear and from the power of our foes,
we may serve you faithfully,
all the days of our life.
We make our prayer through our Lord.
Audio Bible KJV | Endnotes
Take Nothing On Your Journey
Mark 6:7-13 recounts the sending out of the twelve disciples by Jesus Christ on a missionary journey. This passage is full of valuable lessons and insights that are relevant to Christians today. One key message of this passage is that we must trust in God and rely on His provision as we carry out His work.
The passage begins with Jesus calling his disciples and sending them out two by two to preach and heal in various towns and villages. Jesus instructs the disciples to take nothing with them for their journey except a staff, no bread, no bag, no money in their purse, and to wear sandals but not to put on two coats.
This command by Jesus to the disciples to take nothing with them on their journey is a powerful reminder that as Christians, we are not called to rely on our own strength or resources, but to trust in God and rely on His provision. This is a recurring theme throughout the Bible, where we are called to trust in God’s provision and care for us.
The psalmist writes in Psalm 55:22: ‘Cast thy burden upon the Lord, and he shall sustain thee: he shall never suffer the righteous to be moved.’ The prophet Isaiah echoes this sentiment in Isaiah 41:10, ‘Fear thou not; for I am with thee: be not dismayed; for I am thy God: I will strengthen thee; yea, I will help thee; yea, I will uphold thee with the right hand of my righteousness.’
The apostle Paul also speaks of the importance of trusting in God’s provision in Philippians 4:19: ‘But my God shall supply all your need according to his riches in glory by Christ Jesus.’ These passages illustrate that we are called to trust in God’s provision, and He will always provide for us according to His will.
The command to take nothing on the journey also serves as a reminder that our ultimate goal as Christians is not material gain or comfort but to serve God and spread His message of salvation. This is echoed in Matthew 6:19-21, where Jesus tells his disciples: ‘Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal: But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal: For where your treasure is, there will your heart be also.’
Many authorities who have emphasized the importance of trusting in God’s provision and relying on His strength. The Christian theologian Saint Augustine wrote: ‘Trust the past to God’s mercy, the present to God’s love, and the future to God’s providence.’
Protestant reformer Martin Luther also emphasized the importance of trusting in God’s provision, saying: ‘I have held many things in my hands, and I have lost them all; but whatever I have placed in God’s hands, that I still possess.’
The popular Christian author Max Lucado emphasizes the importance of trusting in God’s provision, writing in his book You’ll Get Through This: ‘The same God who led you in will lead you out. The same God who sustained you yesterday will sustain you today. The same God who provided for you then will provide for you now. You can trust Him.’
There are many stories of Christians who have trusted in God’s provision and seen His miraculous provision in their lives. One such story is that of George Muller, a Christian evangelist and orphanage director in the 19th century. Muller relied solely on prayer and faith to provide for the thousands of orphans under his care, and God miraculously provided for all their needs.
In his autobiography, Muller wrote: ‘I have joyfully dedicated my whole life to the object of exemplifying how much may be accomplished by prayer and faith…I have never made any collection…I have never asked anyone for anything. I have never, by God’s grace, written a single letter, or spoken to anyone personally, about our temporal needs.’
The Gospel teaches us that as Christians, we must trust in God’s provision and rely on His strength as we carry out His work. This means that we must be willing to let go of our own resources and rely on Him for everything we need. Through the Bible, we are reminded of the importance of trusting in God’s care and provision for us. May He guide and strengthen us.
Saint Bernard describes contemplation as a gradual ascent, moving from self-knowledge to the knowledge of God. His framework reflects a well-established monastic tradition of distinguishing between different stages of prayer: meditation, self-examination, contrition, and finally contemplation [ … ]
T.S. Eliot’s poem ‘Journey Of The Magi’, written in 1927, explores themes of transformation, faith, and the search for meaning. Inspired by Eliot’s conversion to Anglicanism, the poem tells the story of one of the Magi, the wise men who travelled to witness the birth of Christ [ … ]
Christian Art | Parousia | Second Coming | Lamb Of God, You Take Away The Sins Of The World Luke 17: 26-37 (Audio Bible KJV, Spoken Word) Early Christian thought about the Parousia – the second coming – was largely influenced by the teachings of Jesus and the writings of Saint Paul. In the early Christian community, expectation of Christ’s return was strong, and many Christians believed that it would happen in their lifetime. This belief is evident in the New Testament, where the authors express a sense of urgency in their writings and encourage their readers to be prepared for Christ’s imminent return. As Christianity spread throughout the Roman Empire, the idea of the Parousia became more complex and nuanced. Theological debates arose around the nature of Christ’s return and the events that would precede it. Some theologians, such as Origen and Augustine, saw the Parousia as a spiritual event that was already happening in the Church. Others, such as the Montanists and the millenarians, believed in a literal, physical return of Christ and the establishment of a new, earthly Kingdom. In the Middle Ages, the Parousia was often associated with apocalypticism and the idea of a final, cataclysmic battle between good and evil – the last battle. The idea of the Antichrist, who would precede Christ’s return, became a popular theme in Christian literature, and the book of Revelation (Apocalypse – meaning to reveal, to uncover) was interpreted as a prophetic guide to the end of the world. Biblical Basis For The Parousia | The Second Coming The concept of the Parousia, or the Second Coming of Jesus Christ, is central to Christian eschatology and is supported by numerous biblical passages in both the Old and New Testaments. In the Old Testament, there are numerous passages that refer to the coming of a Messiah who will restore Israel and bring about the final judgment. For example, in Daniel 7:13-14, it is written: ‘I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed.’ This passage describes a divine figure who comes in the clouds and is given dominion over all nations. In the New Testament, the Parousia is described in greater detail, particularly in the teachings of Jesus and the writings of Saint Paul. Jesus speaks of his return in many passages, including Matthew 24:30-31, where Jesus says: ‘And then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory. And he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other.’ Here, Jesus describes his return in power and glory, accompanied by angels who gather Jesus’ elect from all over the world. In Saint Paul’s letters, the Parousia is also described in detail. In 1 Thessalonians 4:16-17, Saint Paul writes: ‘For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord.’ This passage describes a resurrection of the dead and the gathering of believers to meet the Lord Jesus in the air. The language and imagery used to describe the Parousia are often dramatic and apocalyptic in nature. The Parousia is often described as a time of judgment, when the righteous will be separated from the wicked, and God’s justice will be fully revealed. The imagery of clouds, trumpets, and angels is used to depict the power and glory of Christ’s return. Theological Interpretations Of The Parousia | Jesus’ Second Coming The concept of the Parousia has been interpreted in a variety of ways throughout Christian history. Dispensationalism Dispensationalism is a theological framework that emerged in the 19th Century and has since become popular among some evangelical and fundamentalist Christians. Dispensationalists believe that history is divided into distinct periods or ‘dispensations’, each of which is marked by a particular mode of divine revelation and a specific plan of salvation. According to dispensationalist theology, the Parousia will be preceded by a period of tribulation, during which the Antichrist will establish a one-world government and the Jews will be restored to their homeland. The Parousia itself will involve a physical, visible return of Christ, who will establish a thousand-year reign on earth before the final judgment. Preterism Preterism is a theological interpretation of the Parousia that holds that many of the prophecies in the New Testament, particularly those in the book of Revelation, were fulfilled in the first century AD. According to this view, the Parousia occurred in a spiritual sense when Christ ascended to heaven and sent the Holy Spirit to empower the Church. Preterists argue that the tribulation and other end-time events predicted in the New Testament were fulfilled in the destruction of the Temple in Jerusalem in AD 70. Postmillennialism Postmillennialism is a theological view that holds that the Parousia will occur after a period of history in which the Church will gradually bring about the kingdom of God on earth. According to this view, the Church will spread the gospel throughout the world, and social, political, and economic conditions will gradually improve. Eventually, Christ will return to a world that has been largely transformed by the Gospel. Amillennialism […]
