Preaching Paths 2 July 2023

Today’s gospel reading, Matthew 10:40-42, concludes the discourse in which Jesus discloses what his disciples can expect as they disperse into the villages of Israel, announcing the reign of God and healing the sick (see Mt 9:36-10:1). Most scholars take the view that the discourse reflects the early missionary experience of Matthew’s own community in Jewish contexts. After numerous warnings about the obstacles Jesus’ vanguard will face and the steep costs of allegiance to Jesus’ message and mission, these final verses constitute something of a benediction.

The dominant themes of these closing verses are 1) the integral relationship of the gospel messenger with Jesus himself, and even the Father (“the one who sent me,” v. 40), and 2) the significance and blessedness of the act of welcoming these messengers.

These verses reflect (and assume) the Jewish concept, shaliach—the principle that the messenger fully represents the personal presence of the sender of the message and shall be treated as such by those who receive the messenger.

Jesus designates his disciple-messengers with three terms: “prophet,” “righteous one,” and “little ones.” These are not different kinds of messengers, but rather different ways of referring to bearers of Jesus’ gospel message. Early Christian literature calls early missionaries “prophets,” not in the sense of foretelling future events, but as those who disclose the purposes of God.  Multiple OT texts refer to “the righteous”—persons without guile who uphold the rights of the powerless. The term “little ones” refers to the deliberate embrace of social and material vulnerability by the disciples sent out to represent Jesus and the reign of God.

Preachers might follow either of two main trajectories suggested by this text, both associated with the riskiness—and, at the same time, the reward—of  Christian discipleship.

First, a preacher can help the congregation re-imagine what it would mean to be prophetic, yet vulnerable, agents of righteousness in response to some specific social challenge in the  wider community. What does it look like when a congregation chooses to align itself not with the  power-brokers of its community, but with its “little ones”?

Alternatively, a preacher might take up the risks and rewards of practicing hospitality to persons dedicated to compassion and justice in one’s community. Congregations often hesitate to welcome and support courageous, outspoken prophets (in the sense of truth-tellers), activists who work to change unjust social systems, or young adults who choose to forego financial security and social status to be agents of God’s compassion in the world.  Yet in embracing and sponsoring these agents of hope, we receive Jesus and the One who sent him. We cannot know the rewards until we embrace the risks.