Jesus summoned the Twelve and began to send them out two by two
and gave them authority over unclean spirits.
It was the authority of the words of Jesus himself that first made such an impression on the crowds (see Mark 1:22 and 1:27). His power over unclean spirits made strong first impressions on those who witnessed it. His authority extended even to the forgiveness us sins, which he demonstrated by displaying a lesser but more evident authority over disease (see Mark 2:10). In order to equip the disciples for mission Jesus gave them a portion of his own authority, summarized in the power over unclean spirits. Because they had the same authority as Jesus himself it would be clear that when the disciples taught that their words were not empty words, just as it had been clear when Jesus himself taught. They would be able to astonish crowds just as he himself had done first.
What is this? A new teaching with authority! He commands even the unclean spirits, and they obey him (see Mark 1:27).
The disciples used the authority they received to drive out demons, but also to anoint the sick and to cure them, and perhaps in many other ways Mark does not mention.
He instructed them to take nothing for the journey but a walking stick
–no food, no sack, no money in their belts.
The authority given by Jesus himself would be enough to ensure the success of the mission. Further, the mission was to be its own reward. The disciples needed to learn to depend on the power of God at work rather than their ability to predict and prepare for the circumstances of their journey.
They were, however, to wear sandals but not a second tunic.
For us such a mission seems reckless. We would never establish a program of evangelization in our churches that was so utterly dependent on the grace of God. And while it was true that the disciples needed to learn by an extreme example for the sake of their unique mission it is nevertheless also true that we tend to err more on the side of trying to plan and prepare for all contingencies than by trusting recklessly in God. In fact, can one even trust too recklessly in God? Such a fault would not truly be trust, but presumption. We should discern anything that God inspires us to do, but if he is truly the one speaking, there is no level of trust that is too much trust.
Wherever you enter a house, stay there until you leave from there.
When we go out to others we need to be cautious that we don't attempt to change plans merely because some other accommodations seem more comfortable. We are told to eat what is set before us, even if another house might possibly have better food. If we start chasing our preferences overmuch as we evangelize our trust motives will become obscure and murky. We will seem to be seeking our own comfort rather than the good of others. This is why Paul himself was so careful to work rather than making full use of his legitimate rights as an evangelist.
But I have made no use of any of these rights, nor am I writing these things to secure any such provision (see First Corinthians 9:15).
Jesus was clear that the spiritual authority he gave to his disciples worked differently than worldly power structures. It was not an authority that was to be lorded over others (see Luke 22:26), or abused to benefit oneself, but was rather an authority to serve. By keeping themselves untethered from earthly rewards for their mission the disciples fostered the growth in themselves of servant hearts.
Servant hearts, faithful to the law of God are those God desires to see on the thrones of the new Israel, his Church. It is such hearts that will not succumb to the faults of Saul, David, or Solomon, but will truly be established, rooted firmly in God's plan for his people.
It is not only to the ordained that this message of authority is addressed. Theirs is one unique kind of authority, ordered toward the service of the Church. But we have all been anointed priests, prophets, and kings and queens in virtue of our baptism. The anointing we ourselves have received gives us we ourselves authority in our legitimate sphere. And what is that sphere if not the world, the world of family, of politics, and of commerce, the world to which the authority of the clergy is not directly addressed. The Church has made a point of emphasizing the apostolate of the laity in recent years, reminding us that we are all responsible together, though in different ways, for the work of evangelization. If this is true (and it is) and if our words are to be credible we must learn to avail ourselves of the authority we have been given, even to the point where the manifestations are supernatural, what Paul called demonstrates of the Spirit and power (see First Corinthians 2:4). We can begin to trust the anointing we have received in small ways, each and every time we choose to put our trust in God rather than our cleverness, wealth, or skill. We will learn again and again that God rewards those who trust in him.
In your hand are power and might;
it is yours to give grandeur and strength to all.
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