17th Sunday in Ordinary Time C - July 27, 2025

 

17^th Sunday in Ordinary Time C - July 27, 2025

Genesis 18:20-32; Colossians 2:12-14; Luke 11:1-13

 

Theme: “Lord, Teach Us to Pray”

 

A.    A Brief Exegetical Analysis of Luke 11:1-13

 

1.      Historical and Literary Contexts

Jesus continues to teach his disciples as they travel toward Jerusalem, where his Passion, Death, Resurrection, and Ascension will occur. In this passage, he shares important lessons about prayer. Just before this, the disciples learned from Martha and Mary how to be both active and contemplative followers of Jesus (10:38-42). After this passage, the disciples will witness Jesus casting out a demon and dealing with some people who refuse to believe in his divine power (11:14-28). 

 

2.      Form, Structure, and Movement

This story includes sayings that can be regarded as parables. Luke arranges this account into three sections. Jesus first presents the “Lord’s Prayer” (vv. 1-4), then emphasizes the importance of persistence in prayer (vv. 5-8), and finally underscores the need to trust God when praying (vv. 9-13).

 

3.      Detailed Analysis

Vv. 1-4. The disciples of Jesus realize that, unlike John’s disciples, they do not know how to pray. Seeing Jesus praying alone on this occasion prompts them to ask Jesus to teach them. Jesus provides them with a Christian communal prayer, well known as “The Lord’s Prayer.” There are some differences between Matthew’s version and Luke’s. (1) Matthew’s version has seven petitions, while Luke’s has only five. (2) Matthew uses “Our Father,” whereas Luke simply says “Father.” By including “Our” before “Father,” Matthew emphasizes the family relationship among believers, all of whom are children of the same Father. In contrast, by stating that the disciples should address God simply as “Abba,” “Father,” as Jesus does (see Lk 10:21; 22:42; 23:34; 23:46), Luke aims to bring believers into the same close relationship with God that Jesus shares. (3) Luke does not emphasize the separation between heaven and earth as Matthew does through phrases like “Our Father in heaven” (Mt 6:8) and “your will be done, on earth as in heaven” (Mt 6:10).^[1]

Each of the five petitions in this prayer conveys virtues for believers to observe. The first petition is that the Father’s “name” be made holy. Note that God manifests his holiness and sanctifies his name through his Son, Jesus. Through this petition, Luke asserts that believers should contribute to the process of sanctifying God’s name by practicing Jesus’s teachings. The second petition expresses the believers' longing for God’s kingdom to come. This is the kingdom of peace, justice, and love that Jesus has established, which all disciples and believers are called to continue implementing wherever they live. The third petition evokes the physical food necessary for their daily survival. This is to ensure they are strong enough to carry out Jesus’ mission. It also reflects their reliance on God’s sustenance each day. In the fourth petition (v. 4), believers are challenged first to be capable of forgiving their offenders before expecting God to forgive their sins. The final petition is “Do not subject us to the final test.” The Greek word that Luke used here is peirasmos, which means test or temptation. This petition does not imply that God subjects believers to temptation; rather, it asks to be spared from a period of severe trial, sometimes referred to as “messianic woes” and identified here as the “final test,” which, according to Jewish apocalyptic writings, will occur before the end of the age.^[2]

Vv. 5-8. The housekeeper's reaction in this parable, “Do not bother me; the door has already been locked and my children and I are already in bed” (v. 7), is realistic given the Palestinian-Jewish customs of the time. In those days, the whole family in a peasant home slept on the floor in a single room, above the animals. Unlocking the door at night would have been unreasonable because the father would have to step over everyone sleeping to reach it; additionally, removing the wooden or iron bar that secured the door was a tiresome and noisy process that would not only disturb the family but also create a fuss among the livestock.^[3] Jesus conveys two lessons here. (1) Persistence in prayer: if friendship cannot convince this father in the parable to get up at midnight and assist his friend under such circumstances, then the persistence of a petitioner can. (2) The generosity of God: if this father in the parable, who is human, ultimately helps the persistent man, how much more will God act out of love?    

Vv. 9-13. Jesus first teaches his disciples about the process of prayer, which he summarizes in three imperative verbs: “ask, seek, and knock.” The focus here is not on what to ask but on how to pray. Second, through the parable of a snake versus a fish and a scorpion versus an egg, Jesus encourages his disciples to trust God when they pray, because God knows what to give to those who ask him.

   

4.      Synthesis

First, Jesus teaches his disciples the Christian communal prayer known as the “Lord’s Prayer.” This prayer consists of five petitions, each conveying Christian virtues to believers. (1) Believers should contribute to sanctifying God’s name by practicing Jesus’s teachings. (2) They are called to continue implementing the kingdom of justice, peace, and love that Jesus established. (3) The physical food necessary for their daily survival ensures they are strong enough to carry out Jesus’ mission. It also reflects their reliance on God’s sustenance each day. (4) They must first be capable of forgiving their offenders before expecting God to forgive them their sins. (5) They ask to be spared from a period of severe trial, sometimes referred to as “messianic woes” and identified here as the “final test,” which, according to Jewish apocalyptic writings, will occur before the end of the age. Second, Jesus encourages them to be persistent in prayer and reassures them of God’s generosity. Third, he teaches them the essence of prayer, which focuses not on what to request but on how to pray. He also urges them to trust God because God knows what to give to those who ask him.

     

B.     Pastoral Implications

 

1.      Liturgical Context

Today’s liturgy invites all Christians to learn how to pray to God with perseverance and complete trust. Each of the five petitions in the “Lord’s Prayer” that Jesus teaches us in the Gospel conveys virtues we are called to uphold. The first reading encourages us to imitate Abraham’s perseverance in prayer. In the second reading, Saint Paul reminds us that through our baptism, we were buried with Christ and raised with him by faith in the power of God who raised Jesus from the dead. This indicates that God grants us what we ask of him, just as today’s responsorial Psalm sings, “Lord, on the day I called for help, you answered me.”  

 

2.      What the Church Teaches Us Today

1. Jesus’ prayer life has inspired his disciples. We should not feel ashamed or shy to say prayers, especially vocal prayers, in front of others. Our prayer life can inspire those around us and motivate them to do the same. Realizing that they don’t know how to pray, the disciples ask Jesus to teach them. We should not hesitate to learn how to pray, particularly when it comes to spontaneous prayers. Since prayer is our spiritual food, we should strive to improve it every day.

2. Matthew’s version of the “Lord’s Prayer” uses “Our” before Father, highlighting the family bonds that must exist among us, who are all children of the same Father. In contrast, Luke’s version simply states “Father,” emphasizing the close relationship that we, as children, should have with God, our Father. By bringing both versions together, praying the “Lord’s Prayer” encourages us to cultivate perfect relationships with God and one another.

3. The first of the five petitions in this prayer is that the Father’s name be made holy. This means we are called to contribute to sanctifying God’s name by practicing Jesus’s teachings. The second petition is that the kingdom of justice, peace, and love should be made manifest. This is our mission to implement this kingdom wherever we live. In the third petition, we ask for the physical food necessary for our daily survival to ensure that we are strong enough to carry out Jesus’ mission. It also teaches us that we rely on God’s sustenance each day. The fourth petition challenges us first to be capable of forgiving our offenders before we expect God to forgive us our sins. In the fifth petition, we request God to spare us from a period of severe trial, sometimes referred to as “messianic woes” and identified here as the “final test,” which, according to Jewish apocalyptic writings, will occur before the end of the age.

4. Through the parable of a man who helped his friend at midnight, not out of friendship but because of his friend's persistence, Jesus encourages us to be persistent in prayer and reassures us of God’s generosity. The story of the dialogue between Abraham and God in our first reading provides a model of prayer that emphasizes perseverance. In this account, God decides to destroy Sodom and Gomorrah due to their sins, and Abraham wants to know how many righteous people must be found among the wicked for God to save everyone. From the suggestion of fifty to ten innocent people, Abraham persists six times in his efforts to save Sodom and Gomorrah. We, too, are called to keep persisting and not to give up when we pray to God.

5. Through the parable of a father who, despite being wicked, cannot give his son a snake when he asks for a fish or a scorpion when he asks for an egg, Jesus teaches us about the essence of prayer. This prayer emphasizes not what to ask for, but how to pray. He also encourages us to trust God because He knows what to give to those who ask him.

Saint Paul reminds us that through our baptism, we were buried with Christ and raised with him by faith in the power of God who raised Jesus from the dead. This means that God grants us what we ask of him, just as today’s responsorial Psalm sings, “Lord, on the day I called for help, you answered me.” Therefore, let us ask for God’s grace in this Eucharistic celebration so that we may learn to pray with perseverance and total trust in God. Amen.

 

Fr. Leon Ngandu, SVD

Pastor of Holy Family Catholic Church, Jackson, MS &

SVD USS Biblical Apostolate Coordinator   

---

[1] Michael F. Patella, The Gospel According to Luke, 78.

[2] NABRE, note to Matthew 6:13.

[3] Michael F. Patella, The Gospel According to Luke, 79.

16th Sunday in Ordinary Time, Year C. July 20, 2025

 16^th Sunday in Ordinary Time, Year C. July 20, 2025

Genesis 18:1-10a; Colossians 1:24-28; Luke 10:38-42

 

Theme: “Physical” and “Spiritual” Hospitality, Active and Contemplative Christian Lifestyles

 

A.    A Brief Exegetical Analysis of Luke 10:38-42

 

1.      Historical and Literary Contexts

This text is taken from the conclusion of chap. 10, which is set within the context of Jesus’ long journey to Jerusalem (9:51–19:27), where his Passion, Death, Resurrection, and Ascension will take place. In this large section, Jesus equips his followers with various teachings and training to prepare them for the roles they will assume after his earthly life. The stories about the greatest commandment and the parable of the Good Samaritan (vv. 25-37) precede our passage, and the Lord’s prayer (11:1-4) immediately follows it.

  

2.      Form, Structure, and Movement

This narrative account is organized into two movements. The narrator first introduces the story (vv. 38-39) before recounting the conversation between Martha and Jesus (vv. 40-42). 

 

3.      Detailed Analysis

Vv. 38-39. Jesus and his disciples continue their journey. This is Jesus’ long journey to Jerusalem (9:51–19:27), where his Passion, Death, Resurrection, and Ascension will occur. They arrive at the home of Martha and her sister Mary (the siblings of Lazarus), who welcome them and offer hospitality. Luke contrasts Martha’s physical hospitality to Jesus, as she prepares food for her guests, with Mary’s spiritual hospitality to Jesus, as she sits at Jesus’ feet in the posture of a disciple, listening to the Word of God. Martha “gives” to Jesus what she has, and Mary “receives” from Jesus the Word of God that Jesus has. Martha’s physical hospitality represents an active Christian lifestyle (reaching out to the needy), while Mary’s spiritual hospitality illustrates a contemplative Christian lifestyle (reaching out to God in prayer).^[1]

Vv. 40-42. Martha is concerned because her sister Mary is not helping her in the kitchen to prepare food on time for their hungry guests. Mary does not assist because she is busy sitting at Jesus’ feet and listening to the Word of God. In v. 40, Martha suggests that Jesus should stop or at least temporarily pause proclaiming God’s Word so her sister can help her in the kitchen. In his response, Jesus emphasizes that, while physical hospitality or an active Christian lifestyle is also important, spiritual hospitality or a contemplative Christian lifestyle takes priority.

   

4.      Synthesis

In this Gospel story, Luke contrasts two forms of hospitality: physical and spiritual. Martha’s physical hospitality represents an active Christian lifestyle, while Mary’s spiritual hospitality illustrates a contemplative Christian lifestyle. Although both are valuable as they complement each other, Jesus highlights that spiritual hospitality, or a contemplative Christian lifestyle, takes priority.       

 

B.     Pastoral Implications

 

1.      Liturgical Context

Today’s Scripture readings explore two aspects of hospitality: the “physical hospitality” of Abraham and Sarah (in the first reading) and Martha (in the Gospel), which represents an active Christian lifestyle, and Mary’s “spiritual hospitality” (in the Gospel), which reflects a contemplative Christian lifestyle. In the second reading, Saint Paul affirms that Christ is within us. This means that when we provide physical hospitality to the needy, it is Jesus whom we serve. Likewise, when we proclaim and listen to the Word of God through spiritual hospitality, it is Jesus whom we proclaim and listen to.

 

2.      What the Church Teaches Us Today   

In the first reading, Abraham and Sarah demonstrated “physical hospitality” to strangers they did not know. In the Gospel, Martha carefully worked in the kitchen for Jesus, the guest she knew well. In both cases, these figures showed great love for their guests without expecting anything in return. Our Holy Mother Church calls us to be active Christians who practice “physical hospitality” by reaching out to the needy we know and those we do not know, and helping them without expecting repayment.

In addition to being “active Christians,” our Holy Mother Church also encourages us to become “contemplative Christians” by extending our “spiritual hospitality” to Jesus. Our Gospel depicts Mary sitting at Jesus’ feet in the posture of a disciple, listening carefully to his Word and contemplating him. First, like Mary, we also sit at Jesus’ feet, listening to his Word (1) whenever we participate in the first part of the Mass, the celebration of the Word of God, attentively and intentionally, (2) whenever we teach, proclaim, study, and share the Word of God with others, (3) and when we read and pray along with the Bible on our own. Second, like Martha’s sister, we also contemplate Jesus (1) whenever we take part in the second part of the Mass, the Liturgy of the Eucharist, attentively and prayerfully, (2) when we receive the Body and Blood of Jesus in Holy Communion reverently, (3) and when we devoutly adore Jesus in the Blessed Sacrament (the Eucharistic Adoration). Amid our busy schedules, let us make time to sit at Jesus’ feet, listening to his Word and contemplating him in the Holy Eucharist.

Based on Gn 18:16 and 19:1, which continue our first reading story, we understand that the guests of Abraham and Sarah were travelers. Similarly, Jesus and his disciples, who are the guests of Martha and Mary, were also on a journey. This teaches us that everyone is on an earthly journey, and both physical and spiritual hospitality are essential for us to stay strong physically and spiritually until we reach our ultimate destination in heaven one day. Therefore, our Holy Mother Church calls us to help each other by practicing both physical and spiritual hospitality. Because Christ is within us, as Saint Paul tells us in the second reading, we should know that when we provide physical hospitality to the needy, it is Jesus whom we serve; likewise, when we practice spiritual hospitality by proclaiming and listening to the Word of God, it is Jesus whom we proclaim and listen to.

Although both “physical” and “spiritual” hospitality are important because they complement each other, Jesus emphasizes in our Gospel that spiritual hospitality, or a contemplative Christian lifestyle, takes priority.

Let us pray to God during this Eucharistic celebration that we become active and contemplative Christians who extend our “physical” and “spiritual” hospitality to our fellow humans and Jesus. Amen.

 

Fr. Leon Ngandu, SVD

Pastor of Holy Family Catholic Church, Jackson, MS &

SVD USS Biblical Apostolate Coordinator 

---

[1] Michael F. Patella, The Gospel According to Luke, 77.

15th Sunday in Ordinary Time, Year C - July 13, 2025

 

15^th Sunday in Ordinary Time, Year C - July 13, 2025

Deuteronomy 30:10-14; Colossians1:15-20; Luke 10:25-37

 

Theme: To Inherit Eternal Life, We Need to Fulfill Our Part of the Covenant with God

 

A.    A Brief Exegetical Analysis of Luke 10:25-37

 

1.      Historical and Literary Contexts

This text unfolds within the context of Jesus’ long journey to Jerusalem (9:51–19:27), where his Passion, Death, Resurrection, and Ascension will take place. In this section, Jesus equips his followers with various teachings and training to prepare them for the roles they will take on after his earthly life. In our Gospel passage, Jesus instructs them on the greatest commandment, which is the love for God and love for one’s neighbor as oneself. The story about the privileges of discipleship (10:23-24) immediately precedes our text, while the account of Martha and Mary (10:38-42) follows it.

 

2.      Form, Structure, and Movement

This narrative account includes a parable. It is divided into two parts: the conversation between a scholar of the law and Jesus concerning the observance of the greatest commandment to inherit eternal life (vv. 25-28) and the illustration of Jesus’ response through a parable (vv. 29-37).

 

3.      Detailed Analysis

Vv. 25-28. A scholar of law questions Jesus to determine what he must do to inherit eternal life. Luke notes that this question serves as a test, likely because this scholar, being an expert in Mosaic law, is expected to know what the laws stipulate regarding this inquiry. The accurate answer he provides when Jesus redirects the question back to him confirms this. In his response, he combines Dt 6:4-5 and Lv 19:18: “You shall love the Lord, your God, with all your heart, with all your being, with all your strength, and with all your mind, and your neighbor as yourself” (v. 27).

The first greatest commandment addresses love for God, which engages the whole person: heart, being, and mind. The Greek word for heart is kardia; it can be understood as the seat of emotions or affections. Thus, loving God with all one’s heart means nurturing one’s affection and emotional attachment to him. The “being” or “soul” (see Mt 22:37) refers to one’s spiritual nature. Therefore, to love God with all one’s being, or soul, is to pursue a personal spiritual relationship with God. Strength (ischys) signifies power, might, or physical force and energy. Hence, believers are called to love God by employing their physical energy. The “mind” (in Greek, dianoia) represents an intellectual endeavor. Thus, loving God with all one’s mind challenges believers to seek to know God by utilizing not only their faith but also their intellect.^[1] The second greatest commandment is to love one's neighbor as oneself. Loving oneself serves as a model for loving one's neighbor.

Vv. 29-37. This expert in Mosaic law asks Jesus to define who can be considered a neighbor. He expects Jesus to agree with him that loving only his closest ones (his fellow Jews, and those who love him back) is alright. Through a parable, Jesus clarifies who a neighbor is. In this parable, the man who fell victim to robbers is identified as a Jew. The priest and a Levite, who passed by without helping this victim, are also recognized as Jews. But the one who took care of this victim is a Samaritan. Although Jews and Samaritans were “enemies,” this Samaritan did not consider their enmity when it came to doing an act of charity. Therefore, for Jesus, a neighbor is anyone (friends and enemies, Jews and non-Jews) who is in need.

   

4.      Synthesis

A scholar of the law tests Jesus with a question to determine what he must do to inherit eternal life. When Jesus responds by asking what the Mosaic law states, the man provides an exact answer, emphasizing love for God and love for one's neighbor as oneself, as stated in Dt. 6:4-5 and Lv 19:18, respectively. Jesus affirms this response and invites him to act on it to inherit eternal life. The man then asks Jesus to define who can be considered a neighbor, attempting to justify his belief that it is acceptable to love only his fellow Jews and those who love him back. Through the parable of the Good Samaritan, Jesus clarifies that a neighbor is anyone (Jews and non-Jews, friends and enemies) who is in need.         

 

B.     Pastoral Implications

 

1.      Liturgical Context

A covenant in the Bible is a sacred agreement between God and his people. Our first reading refers to the covenant that God made with the people of Israel through Moses on Mount Sinai. This covenant stated that God would journey with them to their promised land, and in turn, they were required to obey God’s commandments. In the New Testament, God established a New Covenant with us through Jesus. God has fulfilled his part by redeeming us with the blood of his Son. Saint Paul articulates this in our second reading, presenting Jesus as the mediator of creation and redemption. Now, we need to fulfill our responsibility by following God’s commandments, which today’s Gospel summarizes as loving God and loving our neighbors as we love ourselves.

 

2.      What the Church Teaches Us Today

 The context of our first reading is that Moses, along with his fellow Israelites, had nearly reached the end of their forty-year journey toward the land God had promised them. Before passing leadership to Joshua, Moses, at the age of one hundred and twenty, assembled the people and asked them to renew their covenant and affirm their identity as God’s chosen people. A fundamental act that testifies to their identity as God’s people is to listen to the voice of God. This is why their essential prayer called Shema (a Hebrew word meaning “hear”) begins with: “Hear, O Israel: The Lord is our God, the Lord alone” (see Dt 6:4). In our passage reading, noticing how his people struggle to fulfill their part of the covenant, Moses encourages them to turn to the Lord their God with all their heart and with all their soul (Dt 30:10). He reassures them that God’s commandment is not found up in the sky or far away beyond the sea, or in heaven. It is, rather, very near to them, already in their mouths and hearts. These expressions indicate that God’s commandments are not burdensome to understand and follow.

In the New Testament, we, Christians, are under the New Covenant with God through Jesus. Saint Paul expresses this in our second reading, when he speaks of Jesus as the mediator of creation (Col 1:15-20a) and redemption (Col 1:18b-20). God has already accomplished his part of the responsibility in this Covenant by redeeming and reconciling us with him through the Blood of his Son Jesus on the Cross (see Col 1:20). In turn, we are called to fulfill our part of the responsibility by obeying God’s commandments, which our Gospel summarizes into loving God with all our heart, strength, and mind, and our neighbors as we love ourselves (Lk 10:27). This is our Christian identity. People will know that we are true Christians when we love God and our neighbors as we love ourselves. By doing so, we will inherit eternal life (Lk 10:25b, 28) at the end of our earthly journey.

We are called to love God by engaging our whole selves: heart, being, strength, and mind. The Greek word for heart is kardia; it is the seat of emotions and affections. The “being” or “soul” (see Mt 22:37) refers to one’s spiritual nature. Strength denotes power, might, or physical force and energy. The mind (in Greek, dianoia) represents an intellectual endeavor. Thus, we are called to love God with all our affection (heart) and physical force (strength), pursuing a personal spiritual relationship with him (being), and seeking to know him by utilizing not only our faith but also our intellect (mind).

Next to loving God, today’s Gospel teaches us to love our neighbors as we love ourselves. The scholar of the law, in our Gospel, attempts to justify himself by asking Jesus to clarify who can be considered a neighbor. Through his question, he aims to imply to Jesus that he loves his close ones (his fellow Jews) who love him back, expecting Jesus to agree that he is acceptable for doing so. Through a parable, Jesus reveals who a neighbor truly is. In this parable, the man who fell victim to robbers is identified as a Jew. He was not helped by his fellow Jews, the priest and Levite, who passed by, but by a Samaritan. Although Jews and Samaritans were “enemies,” this Samaritan did not allow their enmity to prevent him from performing an act of charity. Therefore, for Jesus, a neighbor is anyone (friends and enemies, Jews and non-Jews) who is in need. Let us love everyone, regardless of their skin color, social class, or Church denomination.

Notice that in the commandment of loving our neighbor as ourselves, “loving ourselves” serves as a model for the love of the neighbor. Thus, the neighbor Jesus speaks about in his parable is also “myself” and “yourself.” Here, the Church teaches us that we must first love ourselves before we can genuinely love others.

May the liturgy of this Mass enable us to love God and our neighbors as we love ourselves on a daily basis, as part of our responsibility in the covenant we have with God through Jesus, so that one day we may inherit eternal life at the end of our earthly journey. Amen.

Fr. Leon Ngandu, SVD

Pastor of Holy Family Catholic Church, Jackson, MS &

SVD USS Biblical Apostolate Coordinator  

---

[1] Barbara E. Reid, The Gospel According to Matthew, 113.

14th Sunday in Ordinary Time C. July 6, 2025

 14^th Sunday in Ordinary Time C. July 6, 2025

Isaiah 66:10-14c; Galatians 6:14-18; Luke 10:1-12, 17-20

 

Theme: All Baptized Christians (Laypeople and Clerics) Share the Same Mission

 

 A. A Brief Exegetical Analysis of Luke 10:1-12, 17-20

 

1.      Historical and Literary Contexts

Our Gospel passage occurs during Jesus’ long journey to Jerusalem (9:51–19:27), where his Passion, Death, Resurrection, and Ascension will take place. In this large section, Jesus teaches and trains his followers, preparing them for the roles they will have in his Church after his earthly life. For example, in our Gospel passage, Jesus sends out seventy [-two] disciples with instructions. After completing their mission, these disciples return and share with Jesus how successful it was. The story of Jesus rebuking the unrepentant towns (10:13-16) is placed between the two parts of our passage. The account of the Would-be Followers of Jesus (9:57-62) comes before our passage, and the story of Jesus praising the Father (10:21-22) comes after it.

 

2.      Form, Structure, and Movement

This narrative account is structured into two parts: Jesus sending his followers on a mission with instructions (vv. 1-12) and the return of these disciples from their mission (vv. 17-20). 

 

3.      Detailed Analysis

Vv. 1-12. Luke is the only evangelist who recounts two episodes of Jesus sending his disciples on a mission. In the first episode, Jesus sent twelve apostles (Lk 9:1-6), representing the clerics. In the second episode, our passage, he sends seventy-two disciples, chosen from among his followers, representing the baptized laypeople. The number “seventy-two,” which is a multiple of twelve, signifies the universalism of Jesus’s mission. Some Bible translations, such as the New Revised Standard Version Catholic Edition (NRSVCE), read "seventy" instead of "seventy-two." The number “seventy” alludes to the seventy elders whom Moses appointed, by God's recommendation, to assist him in his mission of leading the people of Israel (see Numbers 11:16-17, 24-25; Exodus 24). Thus, the seventy disciples represent the Mosaic tradition.^[1] “Just as Moses had twelve tribal princes and seventy elders, [Jesus], the new Moses has the Twelve Apostles and seventy disciples.”^[2] Here, Luke tells his readers that Jesus commissioned both the clerics and baptized laypeople to the same mission of building the kingdom of God in all nations.

The disciples are sent on a mission not individually, but in pairs (v. 1). This underscores the importance of community life and a sense of mutual support and collaboration in ministry. The expression “lambs among wolves” (v. 3) signifies that the non-defensive disciples are sent among hostile individuals, the enemies of the Word of God, who may mistreat and persecute them. This warning is not intended to scare or discourage them; instead, it aims to strengthen them and encourage them to be prudent.

The mission instructions that Jesus provides can be categorized into three groups. The first group (v. 4) emphasizes the urgency of the mission and the focus required from missionaries. The newly sent should refrain from attachment to material possessions, and customary greetings should not distract them from accomplishing their mission.^[3] The second group (vv. 5, 9) pertains to the mission's content, which involves bringing peace to peaceful people, healing the sick, and proclaiming that the kingdom of God is near. The third group addresses how to respond when people welcome or reject them during their mission. They should accept what the welcoming house provides for them to eat and drink (vv. 7-8). However, they should not retaliate if they are unwelcome. They should shake off the dust from their feet to signify that unwelcoming people are responsible for their eternal condemnation (vv. 10-12).

Vv. 17-20. Luke does not report on these disciples during their mission. Instead, he informs his readers about their return from the mission and their joy in reporting to Jesus about its success. Their mission to bring peace to the people, heal the sick, and proclaim the reign of the kingdom of God on earth caused Satan to fall like lightning, signifying the end of his reign (v. 18). Jesus invites these returning missionaries to rejoice not because they have authority over Satan but because their names are written in heaven (v. 20).

   

4.      Synthesis

The Twelve Apostles, whom Jesus sent on a mission in the first episode (9:1-6), represent the clerics. In the second episode, which is our passage, the seventy (-two) other disciples whom Jesus commissions here represent the laypeople. He sends them in pairs, emphasizing the importance of community life and mutual support. He warns them that they are non-defensive missionaries (lambs) and that there will be “wolves,” meaning hostile individuals among the people they will minister to. This warning is not intended to scare them but to strengthen and encourage them to be prudent. The mission instructions emphasize, first, the urgency of the mission and the focus required from missionaries (v. 4); second, the mission's content of bringing peace, healing the sick, and proclaiming the kingdom of God (vv. 5, 9); and third, how to respond when people welcome or reject them during their mission (vv. 7-8, 10-12). Upon returning from their mission, these disciples, filled with joy, report to Jesus about their success. Their mission work made Satan see the end of his reign (v. 18). Jesus invites these returning missionaries to rejoice not because they have authority over Satan but because their names are written in heaven (v. 20).      

 

B.     Pastoral Implications

 

1.      Liturgical Context

On the Solemnity of Pentecost, which we celebrated four Sundays ago, we were empowered with the graces and gifts of the Holy Spirit to begin the mission Jesus left us before he ascended into heaven (Ascension Sunday). Today, the Church invites us to meditate on this mission. In the Gospel, Jesus sends seventy-two disciples to carry out the mission of implementing the kingdom of God he initiated. In the First Reading, the prophet Isaiah comforts the frustrated chosen people, encouraging them to rejoice and be glad in their mission of rebuilding the ruined city of Jerusalem. In the Second Reading, the Church presents Saint Paul as a model of a great missionary to imitate.

 

2.      What the Church Teaches Us Today

 Luke presents two mission accounts: the mission of the twelve (Luke 9:1-6) and the mission of the seventy-two or seventy, depending on the Bible translations. The Twelve represent the ordained ministers, while the seventy refer to lay Christians. Thus, Jesus sends both clerics and lay baptized Christians on a mission with the same instructions and purposes: to bring peace, heal the sick, and invite everyone to embrace the kingdom of God that is at hand. Since we, the ordained and lay ministers, share the same mission, our Holy Mother Church calls us to work in perfect collaboration, each in his or her specific vocation. Jesus sends us not individually but in pairs, emphasizing the importance of community life and mutual support in our mission.

Also, Jesus warns us that we are sent like lambs among wolves, meaning there may be hostile individuals among those we are sent to who could mistreat, mock, discourage, or even persecute us. Jesus’ warning is not intended to scare or discourage us, but rather to comfort us and call us to be prudent. When these mistreatments occur, our Lord instructs us to “go out into the streets and shake off the dust from our feet against them” (vv. 10-11). This gesture signifies that we should let hostile individuals know the consequence of the eternal condemnation that awaits them if they continue to reject the kingdom of God, which is at hand. For our part, we should neither retaliate nor give up our mission amid rejection and suffering because our mission is not to judge or condemn but to save souls. Saint Paul, in our second reading, encourages us with his own example; he bears the marks of Jesus on his body. Likewise, Isaiah, in our first reading, calls his fellow Israelites and us today to rejoice and be glad while on our mission.

Our first reading tells us the story of the people of Israel, who, upon their return to their land after Babylon’s exile, feel frustrated to rebuild the ruined Jerusalem. The prophet Isaiah understands their frustration in this challenging mission. That is why, in our first reading passage, he commences by comforting them with the optimistic words: rejoice, be glad, and exult. Let us draw comfort from these words from Isaiah whenever we too feel frustrated in our mission. In this passage, the prophet encourages the people of Israel to begin the work of rebuilding Jerusalem, which will not only transform their city but also transform them, as they will become a new creation. They do not have to fear because God will provide motherly care and a guiding plan. Likewise, our Holy Mother Church encourages us to begin our mission of transforming the people we are sent to, trusting that God provides us with his motherly care.

May the liturgy of this Eucharist empower us to be effective missionaries of Jesus. Amen.

Fr. Leon Ngandu, SVD

Pastor of Holy Family Catholic Church, Jackson, MS &

SVD USS Biblical Apostolate Coordinator

---

[1] Michael F. Patella, The Gospel According to Luke (Collegeville, Minnesota: Liturgical Press, 2005), 72.

[2] John Bergsma, The Word of the Lord: Reflections on the Sunday Mass Readings for Year C (Steubenville, Ohio: Emmaus Road Publishing, 2021), 311.

[3] NABRE, note to Lk 10:4.