This passage contains various teachings of Jesus loosely connected by the theme of "little ones" and their relationship to the kingdom. First come commands about behavior (vv 38-42). Jesus’ followers must show leniency toward good, and promote good wherever they find it. Just because we have the assurance that God does work in and through our own Church, both as community and as institution, we are not justified in restricting his activity to there alone. God is always bigger than whatever we make of him. Our attitude toward those who are weaker or who differ from us must be to build up faith, not to tear down (scandalize), to seek unity and solidarity, not to set up barriers.

V 40 and its parallel Lk 9:50 seems to contradict a stern warning of Jesus in Mt 12:30 and Lk 11:23: "He who is not with me is against me, and he who does not gather with me scatters." However, the context of both statements makes it clear that Jesus is speaking about two distinct attitudes. First, his disciples must accept true good wherever they find it — the work of the kingdom of God is always from God, even if it arrives through surprising quarters. Secondly, the disciples themselves have to decide to be firmly with Christ — they cannot be half-hearted or compromising in their commitment.

The following of Christ demands strict self-discipline in overcoming obstacles to the unity and harmony of the kingdom (vv 43-48). These words are not to be understood in a closed individualistic sense, as if one’s own personal salvation were all that mattered. No one is ever part of God’s kingdom alone. The hand that oppresses the other person, the foot that steps on or walks away from the other, the eye that sees the other only as an object of self-gratification — all are obstacles that must be rooted out. We can only enter the kingdom fully aware of our weaknesses and handicaps, in need of support as well as giving support. Refusal to admit dependence on others, and ultimately on the Other, is itself hell.

The book of Numbers presents both law and history with a definite emphasis on the legitimacy and authority of the religious and civil institutions of Israel. This incident is therefore curious and significant in that it presents a case in which Spirit-filled charisms outside the established structure are recognized as legitimate. It is very tempting to go from recognizing and affirming the Spirit’s activity within the Church or one’s own group or personal life, to restricting him to a particular institution or sphere — to try to make the Spirit the possession of a certain group and to exclude all others from his action.

The more we realize and accept God’s dominion, and strive to keep his law, the more we know that we cannot grasp it or understand it fully. Response: "The precepts of the Lord give joy to the heart."

Then, as now, the wealthy of the world stood on the backs of poor, having acquired their surfeit of goods and power at the expense of those who must labor, whether in their own country or in "underdeveloped nations." Although the actual possession of wealth itself is not wrong, acquiring it by dubious means or using it solely for one’s own further power or profit rather than the common good is a deadly obstacle to God’s kingdom and deserves the strong language of James’ condemnation.

The following verses, 7-10, which counsel patience as one of the most important virtues for Christian community life, are read on the Third Sunday of Advent, Year A. Vv 14-16 are traditionally seen as alluding to the sacrament of anointing of the sick, but are more pertinent for us in affirming the healing power of solidarity in love, prayer, and mutual forgiveness.

1. What is the purpose of self-denial and discipline?

2. Discuss criteria by which the Spirit’s activity and gifts may be discerned.