For the sake of brevity, the lectionary does an unfortunate job of editing the text in this passage. Vv 13-15 merely elaborate on v 12 and are not too important, but v 16 is at the heart of the mission of the disciples.

Jesus, having already called and instructed the disciples, now sends them on a "practice mission." The specific directives of vv 4-8 reinforce the demands already made in 9:57-62 — useless baggage is literally a drag! V 9 tells what they are to do: proclaim the kingdom in word and action just as Jesus has done. Vv 10-12 are a way of saying in action: "he who hears you hears me." Vv 17-20 may be understood: "Congratulations, you were successful. But don’t get big heads! It was my power that did it, not yours. Remember, the Giver is more important than his gifts." That last point is elaborated by Paul in 1 Cor 12-14.

Notice that Jesus’ prayer is one of response to the manifestation of God’s power. Vv 16 and 21-22 reflect very strongly the farewell discourse of Jesus that is proclaimed during Easter season (Jn 13-17). Vv 23-24 state that the kingdom of God established by Jesus fulfills the entirety of God’s work in forming the people of Israel.

Read all of Isaiah 66. The prophet’s image of the old Jerusalem (Zion) giving birth to the new in vv 7-9 is essential as a basis for the maternal images of vv 10-13. The beauty of the picture speaks for itself, and is a fitting conclusion to the greatest book of Hebrew prophecy. This passage is related to the Gospel reading because it exemplifies God’s power bringing forth new life. The conclusion of the chapter gives both sides of the picture: those who seek to be part of this new life, will; those who don’t, won’t.

Praise and worship are based on a realization of God’s past works and a confidence that God is still at work. Response: "Let all the earth cry out to God with joy."

Paul again reflects the theme of the Gospel: all that really matters is being renewed by the power of God — and to live in accord with this new creation as the rule of life.

Paul’s "boasting" in v 14 is to counter the Judaizers who boast of their circumcision. Similarly, the "brand marks of Jesus" do not refer to what we call "stigmata" — the miraculous appearance of the wounds of Jesus in a person’s hands, feet, and side. They can be more simply and realistically explained as the scars of what Paul had suffered for the name of Jesus (see 2 Cor 11:23-33). These are his "badge of honor" with which he opposes those who glory in the mark of their circumcision. A brand was used to mark slaves.

Note that the word "apostle" is from a Greek word meaning "one who is sent forth", while "disciple" comes from Latin, "one who learns from another."

1. How can a Christian in the modern world fulfill the requirements Jesus imposed on his disciples?

2. What might be some present-day trends among Christians that are similar to the Judaizers in Paul’s day, replacing the essentials with secondary concerns?