We are a strong and united people of the priesthood, confidently serving as the faithful sheep of God's flock.
(Exodus 19:2-6; Psalm 100:1-3, 5; Romans 5:6-11; Matthew 9:36-10:8)
As members of Christ’s sacred covenant family, we find our true identity and purpose in belonging to God. We are not merely individuals; rather, we are His cherished possession, like the sheep of His flock, guided and cared for by the Divine Shepherd. The words God spoke to the people of Israel in the First Reading resonate deeply with us today, reminding us of our privileged place in His plan. Jesus's Kingdom, represented by the Church, stands as the new Israel and fulfils the ancient promises made to the people of the Old Covenant, as emphasised in Galatians 6:16 and the Catechism of the Catholic Church (CCC 877). Through Christ, we have been called into a covenant unity that transforms us into a royal priesthood and a holy nation, as indicated in Exodus 19:5-6, Deuteronomy 26:19, and Isaiah 62:2.
The Psalm offers further reflection on the significance of belonging to the Divine Shepherd. The imagery of shepherds resonates throughout the Gospel Reading, where Jesus expresses profound compassion for the crowds He encounters, describing them as “troubled and abandoned like a sheep without a shepherd.” This lament highlights a critical issue faced by the people: the “shepherds” of the Old Covenant Church, such as the chief priests and religious leaders, had often abandoned their flock, leading them astray through their hypocrisy and spiritual blindness, as illustrated in Jeremiah 50:6 and Matthew 23:1-36. In contrast, Jesus embodies God’s promise to rescue His scattered sheep, a promise articulated by the prophet Ezekiel (Ezekiel 34:1-24), who foretold a time when God Himself would come to save His people.
The Second Reading, written by St. Paul, further emphasises the transformative nature of our relationship with God through Jesus Christ. Through His sacrificial love, we have been offered salvation and reconciliation with our Creator. This love is not contingent on our worthiness or deservingness; it is unconditional and reflects the depths of God's grace. Christ's death is a powerful testament to this love, redeeming us from our sins and offering us a path to reconciliation. At the moment of our Baptism, we symbolically participate in Christ’s death, signifying our incorporation into His passion, death, and Resurrection.
In the Gospel Reading, Jesus identifies Himself as the Good Shepherd, establishing a deep bond with those who follow Him. The Church is presented as the priestly people who constitute the flock under His care, as in John 10:11 and John 21:15-17. This imagery underscores the intimate relationship between Jesus, the Shepherd, and His followers, who find their identity and sustenance in Him. Through this relationship, we are called not only to receive His guidance and love but also to share them with others, becoming shepherds in our own right and leading them to the fullness of life in Christ.
Just as God delivered and commissioned the people of Israel in the Old Testament, He has likewise delivered and commissioned New Covenant believers to fulfil a vital role as a royal priesthood. This priesthood is tasked with serving His Church and ministering to a world filled with lost souls who are actively seeking the mercy and grace of God (Revelation 1:6). It is essential to recognise that Jesus recognised the failures of the hierarchical structure of the Old Covenant Church, noting that its people were akin to “sheep without a shepherd.” This profound compassion for the people’s plight echoes themes found in the Old Testament, specifically in passages such as Numbers 27:17, 1 Kings 22:17, the Book of Judith 11:19, and, notably, Ezekiel 34. These scriptures underscore the dire need for guidance and leadership during a time of spiritual confusion.
In Matthew 9:37, the terms “harvest” and “labourers” serve as powerful metaphors, referring to the gathering of souls destined for Heaven and the labourers, Jesus’s disciples, who are called to spread His message. Since the Fall of Adam, access to Heaven has been closed to humanity. However, at the moment of Jesus’s baptism, Heaven was symbolically reopened, awaiting the souls of the righteous after Christ's Resurrection (as confirmed in Matthew 3:16, Mark 1:10, Luke 3:21, and the Catechism of the Catholic Church (CCC) paragraphs 536 and 1026). The “labourers” are meant to carry forth the Gospel message of salvation, proclaiming it to the world so that all who accept the Gospel of Jesus Christ and the offer of eternal salvation may be gathered into God’s heavenly Kingdom. Sadly, throughout human history, the challenge has been the scarcity of those who heed the call to become "labourers." In this context, Jesus implores His generation, much as He implores us today, to pray earnestly that God will summon many individuals into discipleship to carry the vital message of salvation to every corner of the earth.
In Matthew 9:35-10:4, we see an important narrative bridge that sets the stage for what is known as the “Missionary Discourse.” This passage connects the wondrous acts of Jesus, demonstrated in the previous two chapters, with His instructions to the disciples as they prepare to share His mission in chapter 10. In this chapter, Jesus, embodying the role of the Good Shepherd, provides Israel with capable shepherds, entrusted to gather His people through the joyous announcement of His Gospel of salvation. Jesus’s actions fulfil the prophecy found in Ezekiel 34:1-2, 7-12, and 23-24. In those verses, God promised to personally shepherd His covenant people, a promise that Jesus embodies and manifests during His earthly ministry.
In Matthew 10:1-4, St. Matthew groups the Apostles into six pairs, in contrast to other Gospel accounts that list them in groups of four (as in Mark 3:13-14, Luke 6:12-16, and Acts 1:13). Notably, in St. Matthew’s account, the Apostles listed first are those who had their initial encounter with Jesus along the Jordan River, as highlighted in John 1:35-51. As Jesus moved from this area to Galilee, He called Philip, whose name appears fifth in the list. Although the names of the Apostles are not presented in chronological order of their encounters with Jesus, Peter is consistently placed first in all Gospel lists, signifying his primacy, while Judas Iscariot’s name appears last in every account (Matthew 10:2-4; Mark 3:13-14; Luke 6:12-16; Acts 1:13).
In verses 5-8, Jesus gives the disciples clear instructions for their mission to Israel. He explicitly directs them not to enter Gentile territory, emphasising that the kingdom of God was to be announced first to the children of Israel. However, this initial focus lays the groundwork for a proclamation intended for all mankind (Isaiah 66:18-21; Matthew 8:11; 10:5-7; 28:19; CCC 543). Jesus also tells the profound parable of the “Lost Sheep” (Luke 15:1-7), in which He identifies Himself as the “Good Shepherd” who is intimately acquainted with His sheep, His faithful followers (John 10:14). By referring to the covenant people as “lost sheep,” Jesus echoes the prophet Jeremiah’s lament: “Lost sheep were my people; their shepherds misled them, straggling on the mountains; from mountain to hill, they wandered, losing the way to their fold” (Jeremiah 50:6). This poignant imagery serves as a reminder of the vital need for spiritual leadership and guidance, which Jesus sought to fulfil through His disciples.
Jesus conducted His ministry in the region of Galilee through a multifaceted approach with profound implications for the people and for the establishment of His Kingdom. His ministry encompassed several key actions:
1. Proclaiming the Coming of the Kingdom: From the outset of His ministry, Jesus announced the imminent arrival of the Kingdom of Heaven, urging people to repent and embrace the message of salvation (Matthew 4:17).
2. Teaching the People: Jesus devoted significant time to teaching, often engaging large crowds. He took a position on a mountainside to instruct His disciples and the gathered multitudes, as seen in the Sermon on the Mount (Matthew 5:1). His teachings were profound, addressing the heart of the Law and the moral imperatives of God's kingdom.
3. Curing Different Illnesses and Afflictions: Jesus displayed His compassion by healing many who were suffering from various illnesses and physical disabilities. Notable examples include Matthew 9:2, where He healed a paralytic, and Matthew 9:20-21, where He healed a woman with a bleeding issue. These acts reinforced His authority and compassion.
4. Purifying the Unclean: In addition to physical healing, Jesus took steps to purify those deemed unclean by societal or religious standards. In Matthew 8:2-3, He healed a leper, demonstrating His willingness to touch those marginalised by society, thus restoring both health and dignity.
5. Casting Out Demons: Jesus frequently confronted evil spirits, commanding them to leave those they possessed. Instances such as Matthew 8:16 and 9:32-33 illustrate His authority over the spiritual realm, affirming His power to liberate individuals from spiritual bondage.
6. Using His Authority to Command Nature: Demonstrating His divine authority, Jesus performed miracles that showed control over the natural world. For example, in Matthew 8:26, He calmed a storm, demonstrating that the elements of nature obey His will and affirming His identity as the Son of God.
7. Raising the Dead: One of the most profound manifestations of His divine authority was His ability to raise the dead, as seen in Matthew 9:24-25, where He brought back to life the daughter of a synagogue leader. This act not only revealed His power over life and death but also affirmed the hope of resurrection.
8. Forgiving Sins: Central to His ministry was the authority to forgive sins, as highlighted in Matthew 9:2. This radical act not only healed the paralytic but also sparked controversy, as it challenged existing religious norms about who had the authority to grant forgiveness.
Upon commissioning His disciples for their first mission, as recorded in Matthew 10:7-8, Jesus granted them specific authority:
1. To Proclaim the Coming of the Kingdom: As He had done, He sent them to preach the Kingdom’s arrival, emphasising the need for repentance.
2. To Cure Every Disease and Illness: The disciples were empowered to heal the sick, continuing Jesus' work of compassion and demonstrating the Kingdom's power.
3. To Raise the Dead: They were granted the ability to perform resurrection miracles, echoing the significance of restored life.
4. To Cleanse the Ritually Impure: They were instructed to purify those who were unclean, reflecting Jesus’ ministry of restoration.
5. To Cast Out Unclean Spirits: They were given authority to confront and expel demons, reinforcing their mission to combat spiritual evil.
Jesus did not grant them authority over nature, nor did He allow them to teach or forgive sins during this initial mission. The authority to teach and forgive would be conferred later, after the Resurrection, when He would provide them with a deeper understanding of His fulfilment of the Law and the Prophets. This instruction, together with the empowerment of the Holy Spirit, would fully equip them for their mission (Matthew 28:20; Luke 24:25-27, 36-49; John 14:26; 20:22-23; and Acts 1:1-5). The power to command nature remained solely with God, emphasising the divine nature of such authority (Matthew 4:23; 7:28; 9:35; Acts 27:13-41).
Jesus’s Kingdom, represented by the Church, still holds the authority to proclaim the Kingdom and to heal both physical and spiritual ailments. The Church acknowledges Christ's active presence among His faithful, particularly in the Sacraments He instituted (Catechism of the Catholic Church [CCC] 1509).
Jesus instructed His disciples not to accept any form of payment for their ministry. This directive underscores the principle that spiritual gifts must be given and received freely, as they originate from God. Prosperity or material compensation for spiritual goods would constitute an inappropriate claim over divine gifts, akin to treating them as commodities for personal gain. Such actions are labelled “simony,” a serious offence in the Church that equates to sacrilege, which refers to the profaning or treating the sacraments and other liturgical acts (CCC 2120; Acts 8:9-24) unworthily. The grace of God is inherently a gift, as articulated by the prophet Isaiah, emphasising the free and abundant nature of God's blessings (Isaiah 51:1, 3).
The Catechism articulates the theological foundation of the Church’s mission: “It was the Son’s task to accomplish the Father’s plan of salvation in the fullness of time. Its accomplishment was the reason he was sent. The Lord Jesus inaugurated his Church by preaching the Good News, that is, the coming of the Reign of God, promised over the ages in the scriptures.” By fulfilling the Father’s will, Christ established the Kingdom of Heaven on earth in a tangible way. The Church, therefore, is considered “the Reign of Christ already present in mystery” (CCC 763), embodying the ongoing work of Jesus in the world today.
The Psalm offers further reflection on the significance of belonging to the Divine Shepherd. The imagery of shepherds resonates throughout the Gospel Reading, where Jesus expresses profound compassion for the crowds He encounters, describing them as “troubled and abandoned like a sheep without a shepherd.” This lament highlights a critical issue faced by the people: the “shepherds” of the Old Covenant Church, such as the chief priests and religious leaders, had often abandoned their flock, leading them astray through their hypocrisy and spiritual blindness, as illustrated in Jeremiah 50:6 and Matthew 23:1-36. In contrast, Jesus embodies God’s promise to rescue His scattered sheep, a promise articulated by the prophet Ezekiel (Ezekiel 34:1-24), who foretold a time when God Himself would come to save His people.
The Second Reading, written by St. Paul, further emphasises the transformative nature of our relationship with God through Jesus Christ. Through His sacrificial love, we have been offered salvation and reconciliation with our Creator. This love is not contingent on our worthiness or deservingness; it is unconditional and reflects the depths of God's grace. Christ's death is a powerful testament to this love, redeeming us from our sins and offering us a path to reconciliation. At the moment of our Baptism, we symbolically participate in Christ’s death, signifying our incorporation into His passion, death, and Resurrection.
In the Gospel Reading, Jesus identifies Himself as the Good Shepherd, establishing a deep bond with those who follow Him. The Church is presented as the priestly people who constitute the flock under His care, as in John 10:11 and John 21:15-17. This imagery underscores the intimate relationship between Jesus, the Shepherd, and His followers, who find their identity and sustenance in Him. Through this relationship, we are called not only to receive His guidance and love but also to share them with others, becoming shepherds in our own right and leading them to the fullness of life in Christ.
Just as God delivered and commissioned the people of Israel in the Old Testament, He has likewise delivered and commissioned New Covenant believers to fulfil a vital role as a royal priesthood. This priesthood is tasked with serving His Church and ministering to a world filled with lost souls who are actively seeking the mercy and grace of God (Revelation 1:6). It is essential to recognise that Jesus recognised the failures of the hierarchical structure of the Old Covenant Church, noting that its people were akin to “sheep without a shepherd.” This profound compassion for the people’s plight echoes themes found in the Old Testament, specifically in passages such as Numbers 27:17, 1 Kings 22:17, the Book of Judith 11:19, and, notably, Ezekiel 34. These scriptures underscore the dire need for guidance and leadership during a time of spiritual confusion.
In Matthew 9:37, the terms “harvest” and “labourers” serve as powerful metaphors, referring to the gathering of souls destined for Heaven and the labourers, Jesus’s disciples, who are called to spread His message. Since the Fall of Adam, access to Heaven has been closed to humanity. However, at the moment of Jesus’s baptism, Heaven was symbolically reopened, awaiting the souls of the righteous after Christ's Resurrection (as confirmed in Matthew 3:16, Mark 1:10, Luke 3:21, and the Catechism of the Catholic Church (CCC) paragraphs 536 and 1026). The “labourers” are meant to carry forth the Gospel message of salvation, proclaiming it to the world so that all who accept the Gospel of Jesus Christ and the offer of eternal salvation may be gathered into God’s heavenly Kingdom. Sadly, throughout human history, the challenge has been the scarcity of those who heed the call to become "labourers." In this context, Jesus implores His generation, much as He implores us today, to pray earnestly that God will summon many individuals into discipleship to carry the vital message of salvation to every corner of the earth.
In Matthew 9:35-10:4, we see an important narrative bridge that sets the stage for what is known as the “Missionary Discourse.” This passage connects the wondrous acts of Jesus, demonstrated in the previous two chapters, with His instructions to the disciples as they prepare to share His mission in chapter 10. In this chapter, Jesus, embodying the role of the Good Shepherd, provides Israel with capable shepherds, entrusted to gather His people through the joyous announcement of His Gospel of salvation. Jesus’s actions fulfil the prophecy found in Ezekiel 34:1-2, 7-12, and 23-24. In those verses, God promised to personally shepherd His covenant people, a promise that Jesus embodies and manifests during His earthly ministry.
In Matthew 10:1-4, St. Matthew groups the Apostles into six pairs, in contrast to other Gospel accounts that list them in groups of four (as in Mark 3:13-14, Luke 6:12-16, and Acts 1:13). Notably, in St. Matthew’s account, the Apostles listed first are those who had their initial encounter with Jesus along the Jordan River, as highlighted in John 1:35-51. As Jesus moved from this area to Galilee, He called Philip, whose name appears fifth in the list. Although the names of the Apostles are not presented in chronological order of their encounters with Jesus, Peter is consistently placed first in all Gospel lists, signifying his primacy, while Judas Iscariot’s name appears last in every account (Matthew 10:2-4; Mark 3:13-14; Luke 6:12-16; Acts 1:13).
In verses 5-8, Jesus gives the disciples clear instructions for their mission to Israel. He explicitly directs them not to enter Gentile territory, emphasising that the kingdom of God was to be announced first to the children of Israel. However, this initial focus lays the groundwork for a proclamation intended for all mankind (Isaiah 66:18-21; Matthew 8:11; 10:5-7; 28:19; CCC 543). Jesus also tells the profound parable of the “Lost Sheep” (Luke 15:1-7), in which He identifies Himself as the “Good Shepherd” who is intimately acquainted with His sheep, His faithful followers (John 10:14). By referring to the covenant people as “lost sheep,” Jesus echoes the prophet Jeremiah’s lament: “Lost sheep were my people; their shepherds misled them, straggling on the mountains; from mountain to hill, they wandered, losing the way to their fold” (Jeremiah 50:6). This poignant imagery serves as a reminder of the vital need for spiritual leadership and guidance, which Jesus sought to fulfil through His disciples.
Jesus conducted His ministry in the region of Galilee through a multifaceted approach with profound implications for the people and for the establishment of His Kingdom. His ministry encompassed several key actions:
1. Proclaiming the Coming of the Kingdom: From the outset of His ministry, Jesus announced the imminent arrival of the Kingdom of Heaven, urging people to repent and embrace the message of salvation (Matthew 4:17).
2. Teaching the People: Jesus devoted significant time to teaching, often engaging large crowds. He took a position on a mountainside to instruct His disciples and the gathered multitudes, as seen in the Sermon on the Mount (Matthew 5:1). His teachings were profound, addressing the heart of the Law and the moral imperatives of God's kingdom.
3. Curing Different Illnesses and Afflictions: Jesus displayed His compassion by healing many who were suffering from various illnesses and physical disabilities. Notable examples include Matthew 9:2, where He healed a paralytic, and Matthew 9:20-21, where He healed a woman with a bleeding issue. These acts reinforced His authority and compassion.
4. Purifying the Unclean: In addition to physical healing, Jesus took steps to purify those deemed unclean by societal or religious standards. In Matthew 8:2-3, He healed a leper, demonstrating His willingness to touch those marginalised by society, thus restoring both health and dignity.
5. Casting Out Demons: Jesus frequently confronted evil spirits, commanding them to leave those they possessed. Instances such as Matthew 8:16 and 9:32-33 illustrate His authority over the spiritual realm, affirming His power to liberate individuals from spiritual bondage.
6. Using His Authority to Command Nature: Demonstrating His divine authority, Jesus performed miracles that showed control over the natural world. For example, in Matthew 8:26, He calmed a storm, demonstrating that the elements of nature obey His will and affirming His identity as the Son of God.
7. Raising the Dead: One of the most profound manifestations of His divine authority was His ability to raise the dead, as seen in Matthew 9:24-25, where He brought back to life the daughter of a synagogue leader. This act not only revealed His power over life and death but also affirmed the hope of resurrection.
8. Forgiving Sins: Central to His ministry was the authority to forgive sins, as highlighted in Matthew 9:2. This radical act not only healed the paralytic but also sparked controversy, as it challenged existing religious norms about who had the authority to grant forgiveness.
Upon commissioning His disciples for their first mission, as recorded in Matthew 10:7-8, Jesus granted them specific authority:
1. To Proclaim the Coming of the Kingdom: As He had done, He sent them to preach the Kingdom’s arrival, emphasising the need for repentance.
2. To Cure Every Disease and Illness: The disciples were empowered to heal the sick, continuing Jesus' work of compassion and demonstrating the Kingdom's power.
3. To Raise the Dead: They were granted the ability to perform resurrection miracles, echoing the significance of restored life.
4. To Cleanse the Ritually Impure: They were instructed to purify those who were unclean, reflecting Jesus’ ministry of restoration.
5. To Cast Out Unclean Spirits: They were given authority to confront and expel demons, reinforcing their mission to combat spiritual evil.
Jesus did not grant them authority over nature, nor did He allow them to teach or forgive sins during this initial mission. The authority to teach and forgive would be conferred later, after the Resurrection, when He would provide them with a deeper understanding of His fulfilment of the Law and the Prophets. This instruction, together with the empowerment of the Holy Spirit, would fully equip them for their mission (Matthew 28:20; Luke 24:25-27, 36-49; John 14:26; 20:22-23; and Acts 1:1-5). The power to command nature remained solely with God, emphasising the divine nature of such authority (Matthew 4:23; 7:28; 9:35; Acts 27:13-41).
Jesus’s Kingdom, represented by the Church, still holds the authority to proclaim the Kingdom and to heal both physical and spiritual ailments. The Church acknowledges Christ's active presence among His faithful, particularly in the Sacraments He instituted (Catechism of the Catholic Church [CCC] 1509).
Jesus instructed His disciples not to accept any form of payment for their ministry. This directive underscores the principle that spiritual gifts must be given and received freely, as they originate from God. Prosperity or material compensation for spiritual goods would constitute an inappropriate claim over divine gifts, akin to treating them as commodities for personal gain. Such actions are labelled “simony,” a serious offence in the Church that equates to sacrilege, which refers to the profaning or treating the sacraments and other liturgical acts (CCC 2120; Acts 8:9-24) unworthily. The grace of God is inherently a gift, as articulated by the prophet Isaiah, emphasising the free and abundant nature of God's blessings (Isaiah 51:1, 3).
The Catechism articulates the theological foundation of the Church’s mission: “It was the Son’s task to accomplish the Father’s plan of salvation in the fullness of time. Its accomplishment was the reason he was sent. The Lord Jesus inaugurated his Church by preaching the Good News, that is, the coming of the Reign of God, promised over the ages in the scriptures.” By fulfilling the Father’s will, Christ established the Kingdom of Heaven on earth in a tangible way. The Church, therefore, is considered “the Reign of Christ already present in mystery” (CCC 763), embodying the ongoing work of Jesus in the world today.
Dr Nicholas Macedon OCD,
Jeeva Jyothi Carmelite Institute of Spirituality (JJCIS),
Old Gandarvakottai,
Pudukottai - 613301.
Tamil Nadu, India
WhatsApp - +91 - 9698453101
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