This passage is the beginning of a long discourse in Matthew on the nature of mission — being sent to proclaim the kingdom. Read also the parallels in Mk 6:7-13 and Lk 10:1-20, the latter of which speaks of the "Seventy-two" rather than the "Twelve."

The word "apostle" means "one who is sent," and their designation as the "Twelve" at this point emphasizes the missionary nature of their calling. Note that the other Gospels name them at the time of the calling (Mk 3:16-19; Lk 6:14-16), but Matthew names them when Jesus sends them forth. Being sent is the necessary "other side" of being called. No one is called merely to be a beneficiary of the kingdom, but to go forth and make the kingdom happen in the world.

Jesus mixes metaphors in speaking about the harvest (9:37-38) and sheep (9:36; 10:6) in almost the same breath (to a group who were mostly fishermen!), but these images serve to enrich the significance of the mission rather than confuse it. The picture of the harvest introduces a sense of urgency — the grain or fruit spoils and is lost if not harvested in time. Compare also Jn 4:35-38.

Jesus sees himself as a rabbi (teacher), but not one who is content to sit in a school or synagogue and allow students to come to him. His concern is to go out and encounter people where they are to be found. And he instructs his followers to do the same. Further, unlike the Pharisees (and so many "religious" people today as well), his concern is not to associate with the elite or "saved," but to gather the "lost sheep" (10:6). Jesus simply does not concern himself with calling the Gentiles (non-Jews) (10:5-6; also Mk 7:24-30); that will come later (see Lk 13:23-36; Rom 1:16). First a foundation must be laid. First those whom God has chosen first must become themselves a people with a mission.

The poetic tenderness of this passage stands in sharp contrast to the stark hardness of much of Exodus, and may have been added later (4-3 cent. BC) by another hand. The function of priests is to be mediators between God and the people. God’s promise to Israel, therefore, is not merely that they are destined to enjoy his favor, but that they are chosen to be the means by which God would make himself present to all humanity, and draw them to himself.

The pilgrims approaching the Lord’s temple in Jerusalem would find their hearts overwhelmed with gratitude and praise, and express it by singing this song, displaying both thanks and confidence. Response: "We are his people: the sheep of his flock."

Salvation means that God has come to us in Christ, for we are powerless to go to him on our own (v 6). The full presence of God’s power and love requires death — even on God’s part. In Christ, God places himself into our hands (vv 7-8)! It equally must involve dying on our part — placing ourselves into his hands.

Thus salvation is a past fact — Christ has already definitively accomplished it. But it is also an awaited reality, not yet fulfilled in us. However, the fact of reconciliation already achieved in Christ is the assurance that we who share his life now will share it for eternity (vv 9-10).

Various sections of chapter 5 are also read on Trinity Sunday and the Solemnity of the Sacred Heart, Year C; and the Third Sunday of Lent, Year A.

1. What does this Gospel reading tell us about Jesus’ reason for calling his disciples and sending them on mission? How do you hear Jesus calling and sending you in your own life?

2. How can we speak of death as an act of generosity in self-giving?