The whole missionary sermon of Jesus as he sends forth his disciples on a "practice run" was probably compiled by Matthew from an original brief instruction (see Mk 6:7-13), combined with sayings of Jesus from other times and places. Matthew’s intent here would be to provide a more or less complete teaching on the Christian mission, just as he had compiled many sayings of Jesus into the sermon on the mount (Mt 5-7) in order to give a full picture of the moral demands of the kingdom.

Today’s passage forms a commentary on Jesus’ words in vv 19-20. Those who are sent to continue the message of Jesus must be prepared to face persecution, but can rely on the presence and power of God to sustain them.

Vv 26-27 are quoted as a command of Jesus, but the same saying is used elsewhere as a statement of the power which the Gospel possesses within itself (Mk 4:22; Lk 8:17; 12:2-3).

Vv 28-31 describe two motives for confidence. First, the only real adversary to be feared is Satan, the force of evil whom Christ will have already overcome. Secondly, as it is evident that God cares for all his creation, so much more does he look after those chosen and sent as his own.

Vv 32-33 emphasize that fidelity is not a one-way street. Those who are faithful to Christ can expect him to be faithful. But infidelity cuts oneself off from Christ’s promise.

The expression, "soul," in v 28 reflects the Hebrew concept of life. The word refers to life itself, rather than the Greek-Christian concept of a soul as a distinct entity from the body. The meaning here is that "real life" or the "whole life"cannot be destroyed by persecution.

Jeremiah’s hymn (20:7-18) gives voice to the anguish of the person who feels the relentless pursuit of God’s love. This love isn’t a cozy and warm feeling, but is the all-giving, all-embracing, all-demanding power of him who seeks nothing less than total submission, and who gives nothing less than his own self. Jeremiah feels within his heart both the stern yet loving call of God, and the sin and rejection of his people.

This lament can be viewed on two levels of meaning: it expresses the pain of an individual in the midst of oppression as well as the suffering of the entire people of Israel at the hands of conquering enemies. It is messianic first of all because it maintains hope in deliverance even without seeing evidence of it, a hope which is to be fulfilled in Christ. Response: "Lord, in your great love, answer me."

This is one of the most difficult passages in all the New Testament. Although Adam and Christ are shown in parallel, the basis for the comparison is Christ, not Adam. Having experienced Christ and his new life, we look backwards to the origins of human sinfulness in the act of primal disobedience in order to perceive more fully the grace of salvation. The shadow helps to define and understand the light. Paul is not trying to prove the existence of sin in the world — that is obvious. Rather, he is saying that just as all humanity experiences the bonds of sin, so the liberation from sin by Christ is universal — it extends to all people, not just a chosen few. (See also the First Sunday of Lent, Year A, whose reading includes vv 12-19.)

1. What gives you a sense of your own self-worth? How can you help others understand their own worth?

2. How does your awareness of your own sinfulness help you to understand the greatness of God’s love? How can you help others to understand it?