Commentary to the 14th Sunday in Ordinary Time – Year C

I COME TO OFFER YOU PEACE

       ‘I have no peace.’ This is the confidence that, in a moment of particular discomfort, more than one has made to us. Perhaps the friend who interrupted an unwanted maternity, or the spouse involved in another emotional bond that is now unmanageable, or the neighbor tormented by the desire to take revenge for a wrong suffered and unable to do so, or the street girl humiliated and exploited. ‘I have no peace’ would be shouted by those responsible for crimes, wars, trade in instruments of death if they were not stunned by power and money. ‘I have no peace’ would repeat those who engage in immoral activities and those who commit injustice, but go forward with their minds clouded by success, money and the lies of flatterers.

This is the world into which Jesus sends his disciples, not to condemn, to curse against corruption and bad morals or to threaten divine punishment, but to announce the peace that everyone—many unconsciously—are desperately seeking. Considering the reality we live in, it takes great faith to imagine building a world where peace reigns. It is easier to believe that God exists than to keep hope in universal peace. Yet this is the mission entrusted to the disciples.

Christians have tried to build peace, but not always with the means suggested by the Master, who wanted them to be ‘lambs among wolves.’ Sometimes they preferred to resort to force, domination, and intolerance. They are also cloaked in power, like the kings of this world. They have not always walked alongside the poor, meek, and defenseless, those in need of peace. Those who—like Francis of Assisi—did so have their names written in heaven.

To internalize the message, we repeat: "Those who believe in peace will see the great works of the Lord."

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First Reading: Isaiah 66:10-14c

Thus says the Lord: Rejoice with Jerusalem and be glad because of her, all you who love her; exult, exult with her, all you who were mourning over her! Oh, that you may suck fully of the milk of her comfort, that you may nurse with delight at her abundant breasts! For thus says the Lord: Lo, I will spread prosperity over Jerusalem like a river, and the wealth of the nations like an overflowing torrent. As nurslings, you shall be carried in her arms, and fondled in her lap; as a mother comforts her child, so will I comfort you; in Jerusalem you shall find your comfort.

When you see this, your heart shall rejoice and your bodies flourish like the grass; the Lord’s power shall be known to his servants. —The Word of the Lord.

Five centuries before Christ, a prophet appears in the name of God among the exiles in Babylon and announces a glorious future. He urges everyone to return to the land of their fathers and promises prosperity, health, and peace! Some believe he is deluded. Many years after their return, he would admit that the prophecy has not come true. The people live in miserable conditions: the land is occupied by exploiters, and the poor have neither house nor food nor clothes.

There are thousands of reasons to be skeptical. To this discouraged people, another prophet is sent. He spoke words of comfort contained in today’s Reading. He invites the people to rejoice, exult, and sparkle with joy because the mourning is over (v. 10). Jerusalem will be like a mother who breastfeeds her children, takes them in her arms, caresses them, and makes them suck her milk. Prosperity and wealth—he assures—will overflow in the land of Israel, like a torrent (vv. 11-12).

Now, whoever hears him probably thinks: here is another charlatan! We have listened to too many empty promises. We need facts; we want a fundamental change of the situation! The prophet is aware of these objections but continues: the Lord will console, will act like a mother who comforts her son: "At the sight of this, your heart will rejoice: like grass your bones will flourish" (vv. 13-14). The conditions indeed continue to be disastrous, but it is already possible to see some sign of the new world that has begun.

Second Reading: Galatians 6:14-18

Brothers and sisters: May I never boast except in the cross of our Lord Jesus Christ, through which the world has been crucified to me, and I to the world. For neither does circumcision mean anything, nor does uncircumcision, but only a new creation. Peace and mercy be to all who follow this rule and to the Israel of God.

From now on, let no one make troubles for me; for I bear the marks of Jesus on my body. The grace of our Lord Jesus Christ be with your spirit, brothers and sisters. Amen. —The Word of the Lord.

Paul comes to the end of his letter to the Galatians, and, in a nutshell, he sums up the theme that he has treated. He says: my opponents, those who are clinging to the ancestors' traditions, who delight to have in their flesh the sign of circumcision and, when they manage to get someone circumcised, they do not stop boasting (Gal 6:13). Paul continues: “I do not wish to take pride in anything except in the cross of Christ Jesus our Lord”(v. 14).

It is not an outward sign that characterizes the disciple but the resemblance to the Master, who gave his life for love. This choice makes him a new creature (v. 15). Paul hopes that, after these explanations, no one involves him in such diatribes that much annoy him (v. 17). He brings in his flesh the signs of the suffering he endured for Christ. The reference is to the many labors, sufferings, hardships, and persecutions he faced during his mission. Writing to the Corinthians, he makes a dramatic list of them (2 Cor 11:23-28).

The letter to the Galatians began abruptly. Leaving even pleasantries aside, Paul launched into argument and controversy with harsh words: "I am surprised at how quickly … you have gone to another gospel" (Gal 1:6). The conclusion is different. It is sweet, conciliatory, and calm: "May the grace of our Lord Jesus Christ be with your spirit, brothers and sisters" (v. 18). Paul’s conviction emerges for having succeeded in rendering harmless the ‘false brothers’ who disturb the Christians of Galatia.

Gospel: Luke 10:1-12.17-20

At that time the Lord appointed seventy-two others whom he sent ahead of him in pairs to every town and place he intended to visit. He said to them, “The harvest is abundant but the laborers are few; so ask the master of the harvest to send out laborers for his harvest. Go on your way; behold, I am sending you like lambs among wolves. Carry no money bag, no sack, no sandals; and greet no one along the way. Into whatever house you enter, first say, ‘Peace to this household.’ If a peaceful person lives there, your peace will rest on him; but if not, it will return to you. Stay in the same house and eat and drink what is offered to you, for the laborer deserves his payment. Do not move about from one house to another. Whatever town you enter and they welcome you, eat what is set before you, cure the sick in it and say to them, ‘The kingdom of God is at hand for you.’ Whatever town you enter and they do not receive you, go out into the streets and say, ‘The dust of your town that clings to our feet, even that we shake off against you.’ Yet know this: the kingdom of God is at hand. I tell you, it will be more tolerable for Sodom on that day than for that town.”

The seventy-two returned rejoicing, and said, “Lord, even the demons are subject to us because of your name.” Jesus said, “I have observed Satan fall like lightning from the sky. Behold, I have given you the power to ‘tread upon serpents’ and scorpions and upon the full force of the enemy and nothing will harm you. Nevertheless, do not rejoice because the spirits are subject to you, but rejoice because your names are written in heaven.” —The Gospel of the Lord.

"The Lord appointed seventy-two other disciples and sent them two by two ahead of him to every town and place, where he himself was to go" (v. 1). Today’s Gospel begins thus. This information is somewhat surprising because, earlier, Jesus had already sent the twelve disciples to preach the Kingdom of God and to heal the sick, urging them not to take anything with them, "neither staff nor bag, no bread, no money; and don’t even take a spare tunic...." (Lk 9:1-6). Who are these seventy-two that appear suddenly and will no longer be remembered later? Theirs is also a strange mission because it is hard to imagine Jesus going after as many as 36 pairs responsible for preparing the ground for him.

It is the story of an apostolic initiative undertaken by Jesus and reinterpreted by the evangelist as a catechesis he intends to give to his community. We are in Asia Minor in the second half of the first century. Despite difficulties and persecution, Christians continue to engage themselves in the announcement of the Gospel. However, many questions arose: Does God reveal his Gospel through visions, dreams, and apparitions, or is there a need for someone to proclaim it? Is the message of salvation for all, or is it reserved for a privileged few? What methods do we use to convince people to accept it? How to present ourselves to people, and what are we to tell them? Are words enough, or are signs necessary? What do we do if we are refused? Will our work be crowned with success?

To these questions, Luke responds by narrating the sending of disciples on a mission. He is not giving a chronicler’s report but a theological text in which literary devices are used. The number seventy-two is certainly symbolic. Referring to the list found in Genesis 10, the ancients had established that the peoples of the world were seventy or seventy-two. On the Feast of Tabernacles, seventy bulls were sacrificed in the temple in Jerusalem to implore God for the conversion of each of the pagan nations.

In the communities of Luke, Christians of pagan origin need to overcome the inferiority complex that some felt towards the children of Abraham to end all forms of discrimination they introduce based on ethnic origin, cultural traditions, social position, temperament, character, customs, and the lifestyle. Saying that Jesus sent seventy-two disciples (v. 1), the evangelist wants to say that salvation is not a privilege reserved for just a few but is for all, without exception.

The messengers are sent in pairs. This indicates that the Gospel is not left to the individual's inventiveness but is the work of a community. Whoever speaks in the name of Christ does not act independently; they are in communion with the brothers and sisters in the faith. The first missionaries—Peter and John (Acts 8:14), Paul and Barnabas (Acts 13:1)—did not only go two by two, but they were also ‘sent’ and represented their community.

The purpose of the mission was to prepare the city and the villages for the coming of the Lord. Jesus arrives after his messengers, not before. The task given to each apostle is not to represent himself but to dispose of the minds and hearts of the people to accept Christ in their lives. To fulfill this mission, the disciple must prepare himself. Jesus suggests how to do it: "Pray to the Lord of the harvest" (v. 2).

Prayer is not intended to persuade God to send laborers into His harvest (this obviously would not make sense) but is intended to transform the disciple into an apostle. It gives him balance, good disposition, inner peace; it frees him from pride and presumption. It enables him to overcome opposition, disappointments, andfailures; it reveals to him, moment by moment, the will of the ‘Lord of the harvest.’ The wolf is a symbol of violence and arrogance. The lamb indicates gentleness, weakness, and frailty. It can escape from the aggression of the wolf only if the minister intervenes in its defense.

The rabbis said that the people of Israel were a lamb surrounded by seventy wolves (the Gentiles) who wanted to devour them. Jesus applies this comparison to his disciples: they have to behave like lambs (v. 3). It is, therefore, necessary that they be vigilant so that the feelings of wolves: anger, greed, and resentment, the desire to dominate and bully, may not arise in their hearts. These feelings lead to actions: abuse of power, aggression, violence, insults, and lies. The history of the Church confirms that when Christians are transformed into wolves, they have consistently failed their mission.

Briefly, ‘behaving like wolves’ can give results, but it is a fleeting success. Jesus saved the world by behaving like sheep, not a wolf. The choice of means for the mission is in keeping with the image of a weak and helpless lamb (v. 4). Jesus negatively states them: no purse, no bag, and no sandals.

To impose a political movement or ideology on others, practical tools such as money, weapons, and the support of influential people are required. An apostle must resist the temptation to resort to such means to spread the Gospel and to build the Kingdom of God. The Church loses credibility when it competes with the political and economic powers. The one who cannot give up these human securities, who has no courage to put his trust only in the power of the Word that he announces and in the protection of the Shepherd, will not be recognized as a witness of the Kingdom.

Along the way, the disciples must not greet anyone (v. 4). This is not a provision to be taken literally but an indication that underlines the urgency of the mission. When one thinks that the right time to speak of Christ has arrived, where should one start? The messages that non-believers seem to have better understood from Christians are those relating to particular moral demands: inadmissibility of divorce, obligation to attend Mass on holy days of obligation, respect and submission to the hierarchy of the Church, God's punishments for those who do not observe the Commandments. Must the conversation start from these issues? Not at all!

The Gospel is good news. Here are the words with which the disciple presents himself: I have come to announce peace; to you, to your family, and your home (v. 5). This is a proclamation that gives comfort, inspires awe, hope, and joy! If there is a ‘man of peace’ among the listeners, if someone is willing to open his heart to Christ, peace and the fullness of life and goodwill come down on him (v. 6).

To express his gratitude, the one who has heard the announcement could invite the missionary to his home and offer him his bread (v. 7). The apostle—Jesus recommends—accepts the invitation, does not broach his claims, is content with frugal food set before him, and adapts himself to the traditions and customs of his host. The apostle does not look cynically at his host’s habits and practices and is not afraid of being contaminated because no food and no creature are impure (v. 8). This statement was of great interest in Luke’s time when many were hesitant to share meals with the Gentiles (Gal 2:11-14; Acts 11:2-3; 1 Cor 10:27).

What is the work of evangelization? Is the announcement sufficient, or must signs confirm this? The words—says Jesus—must be accompanied by concrete actions of charity: care for the sick and assistance to the poor (v. 9). Where no change is noticed, any change in the condition of people and society, the Kingdom of God has not yet come.

The Gospel can both be welcomed or refused. How does one deal with opposition? Jesus clarifies thus: the missionaries are to go to the public square and in front of all the people and shake the dust from their feet. Sodom and Gomorrah will be treated with less severity than that city (vv. 10-12). These are hard words to understand and even more to accept. Taken literally, they contradict the rest of the Gospel. Just think of the reaction of Jesus towards James and John, who wanted to call down fire from heaven upon the Samaritans (Lk 9:55).

God does not get angry, seek revenge, or punish those who do not accept his Word. He is goodness and mercy and loves always. Jesus uses the language and imagery of his people. He speaks of God’s punishment to show the disastrous consequences the rejection of the Gospel entails. Whoever does not accept his word becomes responsible for his unhappiness; he is devoid of peace. It is meaningful that the scary scene of the judgment pronounced by the missionaries over the city ends in every case with a word of salvation: "Know that the Kingdom of God has come to you."

Having fulfilled their mission, the seventy-two return with joy and report to Jesus the results. He responds: "I saw Satan fall like lightning from heaven" (v. 18). When the Bible speaks of Satan, it does not mean the despicable and ugly being still portrayed in some paintings. It refers to the forces of evil: hatred, violence, injustice, pride, love of money, and unruly passions.

Saying that Satan fell from heaven, Jesus proclaims the unstoppable victory of good. With the proclamation of the Gospel, the kingdom of evil began to collapse. Then he continues: "I have given you authority to trample on snakes and scorpions and to overcome all the power of the enemy so that nothing will harm you” (v. 19). Here is another biblical image. Like Satan, the serpent and the scorpion are symbols of evil (cf. Gen 3:15; Ps 91:13). Jesus does not promise that his envoys will not encounter oppositions and difficulty. There will be dangerous animals, but they will be "trampled" by the disciple.

The Master's words suggest the idea of ??an easy, fantastic victory (like lightning); they seem to reduce the long march that would lead humanity to the kingdom of God to a comfortable stroll. The reality—we experience it every day—is not so cheerful or straightforward. Evil reacts brutally and violently. It is enough to think how much it costs, for example, to win a vice or overcome a bad habit.  But Jesus, looking at the result, notes that evil has already lost its force. These words sound like a condemnation of pessimism, they are a denial of those who only grieve and repeat disconsolately that the world is getting worse and worse.

Whoever has put his trust in Christ and his Word has his name written in heaven; that is, he has become part of the Kingdom of God (v. 20). This is the reason for the joy he feels, and he announces it to everyone. Although realistically he admits that the successes are limited and challenging and that the road is still long, he rejoices because he already foresees the goal.