Preaching Paths 28 June 2026 Proper 8

Sally A. Brown, Professor Emerita, Princeton Theological Seminary

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 heaven and healing the sick (see Mt 9:36-10:1). As we have noted in previous postings, 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 hia message and mission, these final verses read as 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 welcoming these God-sent messengers. These verses reflect (and assume) the Jewish concept of shaliach—the principle that the messenger fully represents the very presence of the sender, and shall be treated as such by the recipients.

Jesus alludes to carriers of the gospel new using three terms: “prophet,” “righteous one,” and “little ones.” These are not different kinds of messengers, but rather different descriptions of the messengers he is commissioning (see 10:1). Early Christian literature calls missionaries “prophets,” not in the sense of telling the future, but as those who disclose the purposes of God. Psalms often refer to “the righteous,” persons without guile who uphold the rights of the powerless. The term “little ones” suggests the deliberate embrace on the part of Jesus’ messengers of lowly social status and material vulnerability.

The aim of sermons based on this brief text will be to bring into view the ways that volunteers from the congregation, or individuals and agencies the congregation supports, represent Jesus himself. One might begin by describing two or three of the “messengers”  or “prophets” (individuals or agencies) that the congregation’s monetary gifts support. A slightly different sermon would focus on volunteers from the congregation who regularly carry or embody the way and message of Jesus  to needy or isolated church members of neighbors. Having one or two such “prophets” and “righteous ones” share a story or two from their ministry experiences can make the presence of Jesus concrete and immediate.

In the Advent season, many US congregations erect a “giving tree” in the church. Why not erect a summer “giving tree”? Tied to the branches of a giving tree are tags that indicate a gift that can meet immediate human needs. A tag might name a specific item needed by an anonymous family. Other tags suggest a donation to the work of an individual or agency that “partners” with the church. All of these name a date by which to fill the need. When we support in tangible gifts and prayer the ministries of others, it is as if we are offering our gifts to Jesus himself. When we ourselves become agents of hope—prophets who disclose the compassion of Jesus, or “righteous ones” working for justice on behalf of others—we ourselves represent our Lord. And in doing these things, we shall find ourselves blessed indeed.