By Father Paul Nord, Sunday Scripture
First Reading: Isaiah 66:10-14c; Response: Psalm 66:1-7, 16, 20; Second Reading: Galatians 6:14-18; Gospel: Luke 10:1-12, 17-20
Isaiah 65:17–66:24 is the conclusion of the prophecy of Isaiah. Its message alternates between hope and judgment. Today’s reading (66:10-14c) is a “hope” section, but it is immediately followed by a “judgment” section (66:14d-17). For those who keep God’s law and commandments, there is hope. For those who do not, God will judge their acts of injustice. God promises to come to the aid of his faithful people – this is their cause for hope.
Starting in 66:7, the city of Jerusalem (Zion) is depicted as a mother: “Before she is in labor, she gives birth; Before her pangs come upon her, she delivers a male child.” This mother imagery continues with today’s reading which calls for the people to “suck fully of the milk of her comfort, that you may nurse with delight at her abundant breasts!” This imagery echoes the call to “rejoice with Jerusalem” and to “exult.”
This call to rejoice is addressed to “all you who were mourning over her [Jerusalem]!” The Israelites’ enemies had attacked Jerusalem. After this period of suffering, God will comfort his people. Thus, Jerusalem is depicted as a protective mother who carries her newborn in her arms. Mother Jerusalem will comfort her children, as willed by God. This is a cause for great rejoicing. God has given new life to Jerusalem. Its people are told “your bodies flourish like the grass.” This compares their redemption to growing grass which is full of life.
The Responsorial is Psalm 66 – a “praise” psalm. Three command (imperative) verbs specify how the people should express their praise of God. First: “Shout joyfully to God.” Who should do this? “All the [people of the] earth.” Second: “sing praise to the glory of his name.” Third: “proclaim his glorious praise.” These last two focus on God’s glory (kavod).
The first stanza ends by directly addressing God: “How tremendous are your deeds!” The second stanza continues speaking to God: “Let all on earth worship and sing praise to you… to your name.” Then it changes back to addressing the congregation instead of addressing God.
The third stanza begins: “He has changed the sea into dry land.” This likely describes how God rescued the Israelites from the Egyptian army at the Red Sea (see Exodus 13:17–14:31). It continues: “through the river they passed on foot.” Probably this describes the Red Sea crossing also, although the word “river” causes a few interpreters to suggest the Israelites’ crossing of the Jordan River. Nothing else suggests this explanation.
In his letter to the Galatians, Paul refutes those who were teaching that Gentile believers in Christ must be circumcised. Paul says to the Galatians, “May I never boast except in the cross of our Lord Jesus Christ.” Jesus has accomplished our salvation on the cross. This is a gift for us to receive. For Jews, being circumcised commits them to keep the commandment of the Law of Moses. By contrast, Paul teaches that following the Law is unnecessary. It can even become a source of prideful boasting. Instead, Paul insists that we should only boast about how Christ has redeemed us.
In today’s reading, Paul says: “neither does circumcision mean anything, nor does uncircumcision, but only a new creation.” Paul is asserting that Jesus – by his Incarnation, Death, and Resurrection – has transformed all of creation – especially mankind’s relationship with God. Paul calls this “a new creation.” Paul then says, “Peace and mercy be to all who follow this rule.” That is, Paul is invoking “peace and mercy” upon all Christian believers who live their lives as “a new creation.”
This reading contains the final verses of Paul’s letter to the Galatians. Paul had been greatly distressed by those Galatian Christians who had accepted the false teaching that they, as Gentile believers in Christ, must be circumcised. So Paul concludes by asking that no one make any further trouble for him. To justify his request, Paul says “for [because] I bear the marks of Jesus on my body.” Paul is referring metaphorically to the sufferings that he has experienced due to his missionary efforts to proclaim the Gospel of Christ. Then Paul concludes his letter by saying: “The grace of our Lord Jesus Christ be with your spirit, brothers and sisters. Amen.” Paul here is praying that God will grant his grace upon the Galatian believers. It shows Paul’s affection for them, despite the controversy which provoked his letter. Paul’s affection is also apparent by the fact that he calls them “brothers and sisters” (adelphoi).
In Luke 9:1-6, Jesus sent out “the Twelve” (Apostles) to heal the sick and to proclaim the Gospel. Now in Luke 10:1, Jesus sends seventy(-two) disciples “ahead of him in pairs to every town and place he intended to visit.” When they enter the town, Jesus commands them to “cure the sick in it and say to them, ‘The kingdom of God is at hand for you.’”
Jesus tells these disciples: “I am sending you like lambs among wolves. Carry no money bag, no sack, no sandals.” This puts his disciples in a vulnerable position, where they must depend on the generosity of others for their basic needs. When someone allows Jesus’ disciples to stay at his house, they must show gratitude. First, they do this by eating or drinking whatever is offered to them – without complaint. Second, they must “not move about from one house to another.” This avoids the scandal of Jesus’ disciples constantly searching for better living accommodations. Moving into the larger, nicer home of someone else could embarrass the first person who offered them hospitality in a more modest home.
If the disciples and their message are ever rejected, the disciples are instructed to “shake off” from their feet the dust of the town. The people of the town will face God’s judgment. In 10:17, “The seventy-two returned rejoicing” because they had been given power over serpents and scorpions. Jesus tells them that instead they should rejoice “because your names are written in heaven.”