(Sorry I missed last week!)
In the Readings for this Sunday, Jesus continues his final journey, his fateful “death march” toward Jerusalem (Luke 9–19, the “Travel Narrative”) that began formally in Luke 9:51. The past several Sundays have foreshadowed Jesus’ coming suffering and death, but this Sunday we get a reprieve as themes of suffering recede into the background. We are temporarily caught up in the joy of Jesus' ministry, as he assembles around himself a congregation of disciples who constitute a spiritual “Jerusalem.” In the healing ministry of Jesus and his disciples, we see a fulfillment of certain prophecies of peace and restoration to the “holy city” of the LORD.
In the Readings for this Sunday, Jesus continues his final journey, his fateful “death march” toward Jerusalem (Luke 9–19, the “Travel Narrative”) that began formally in Luke 9:51. The past several Sundays have foreshadowed Jesus’ coming suffering and death, but this Sunday we get a reprieve as themes of suffering recede into the background. We are temporarily caught up in the joy of Jesus' ministry, as he assembles around himself a congregation of disciples who constitute a spiritual “Jerusalem.” In the healing ministry of Jesus and his disciples, we see a fulfillment of certain prophecies of peace and restoration to the “holy city” of the LORD.
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.
This text comes almost at the end of the Book of
Isaiah, concluding a long section (Isa 56-66) that foresees the fate of
Jerusalem and the people of God in the future, in days to come. Reading through these chapters, one finds
again and again that there will be division of God’s people at some point in
the future (from the perspective of the prophet, c. 700 BC) into two groups who
experience very different fates. Stern
judgment will fall on the unfaithful among God's people, whereas the faithful
will experience great joy at the restoration their city and people. This faithful group is called “my servants”
(65:9,13-14), the “remnant” (46:3), and they also receive a “new name”(62:2;
63:15). They are hated by their own
brethren for the sake of the LORD's name (66:5), but God will vindicate them
and judge their persecutors (66:6).
Nonetheless, this division within the people of God, resulting in a
righteous remnant and a rebellious, persecuting majority does not mean a
narrowing of God's plan of salvation.
Instead, there will be successive waves of mission to the nations
(Gentiles) in which God's glory will be proclaimed and the nations gathered to
Zion along with the remnant of the people of Israel (66:18-21).
This Sunday's Reading is situated in the midst of
this larger framework. The faithful of
God's people, those who “love Jerusalem” and all that Jerusalem stands for (the
true worship of God) will see the restoration of the city. They will experience her as a tender mother
who nourishes her children.
In the Gospel Reading, Jesus is assembling around
himself a “new Jerusalem,” a new community of properly ordered worship. As he sends out the seventy-two on a mission
to preach Good News and heal the sick, the people of Israel experience God's
love as like that of a tender mother, and they themselves have the opportunity
to join the “new Jerusalem” by accepting the preaching of the disciples.
The prophets frequently personify Jerusalem as a
young princess from the House of David under the title “the daughter of Zion.” In this way we perceive lady Jerusalem as a
type of our Blessed Mother, the most perfect embodiment of the Davidic royal
daughter. Though the Marian dimension of
the text is not developed in this Sunday's Readings, we may understand Isaiah's
prophecy as also being fulfilled in the tender spiritual care Our Lady provides
to those who love her Son. It pleases
God to express the maternal aspects of his love for us through the intercessions
of the Theotokos.
R. (1) Let all the earth cry out to God with joy.
Shout joyfully to God, all the earth,
sing praise to the glory of his name;
proclaim his glorious praise.
Say to God, “How tremendous are your deeds!”
R. Let all the earth cry out to God with joy.
“Let all on earth worship and sing praise to you,
sing praise to your name!”
Come and see the works of God,
his tremendous deeds among the children of Adam.
R. Let all the earth cry out to God with joy.
He has changed the sea into dry land;
through the river they passed on foot;
therefore let us rejoice in him.
He rules by his might forever.
R. Let all the earth cry out to God with joy.
Hear now, all you who fear God, while I declare
what he has done for me.
Blessed be God who refused me not
my prayer or his kindness!
R. Let all the earth cry out to God with joy.
Psalm 66 falls in Book II of the Psalter (Pss
42–72), which is the most triumphant of the five books of the Psalter save the
last (Book V). Unlike Book I (Pss 3–41),
Book II is not dominated by psalms of individual lament, that is, complaint
psalms reflecting the worshiper in distress.
Instead, several psalms in Book II reflect the glory of Zion (=Jerusalem),
the Temple-sanctuary, and the Davidic reign.
Psalm 66 occurs in a subsection of Psalms (Pss 65–68) that reflect on
God's great acts of salvation, and call on all the nations to praise God,
especially at his sanctuary in Zion.
This psalm provides us appropriate words of response after hearing of
the salvation of Zion/Jerusalem prophesied by Isaiah in the First Reading.
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.
This is the ending of St. Paul's Letter to the
Galatians, from which we have been reading selections over the past few
weeks. The main point of this Epistle
has been to emphasize that we are saved by faith in Jesus Christ (that is, by
entering into the New Covenant which he embodies), not by the observation of
laws and ceremonies of the Old Covenant (that is, the covenant mediated by
Moses and finalized in the Book of Deuteronomy). In this passage, Paul uses “circumcision” and
“uncircumcision” as loaded terms. “Circumcision”
refers to the entire lifestyle characterized by observation of the purity laws
of the Old Testament. “Uncircumcision”
refers to the lifestyle lived by pagan Gentiles before their conversion. Neither Old Testament religion nor paganism “mean
anything” anymore--that is, neither is salvific. The only thing that is meaningful is “a new
creation,” which is Paul's expression summing up the fullness of the New
Covenant established by Christ: “If anyone is in Christ, he is a new creation!”
(2 Cor 5:17).
The immediately following phrase should be
translated in this way: “Peace and mercy to all who follow this rule, that is,
to the Israel of God.” St. Paul
identifies the Church as the “Israel of God,” that is, as the spiritual Israel,
for “he is not a real Jew who is one outwardly, nor is true circumcision
something external and physical. He is a
Jew who is one inwardly, and real circumcision is a matter of the heart,
spiritual and not literal. His praise is not from men but from God” (Rom
2:28-29). Paul interprets Israel in
spiritual rather than ethnic terms. This
interpretation is fundamental to Christian identity and faith, even if
simultaneously the Church does not deny a continuing theological significance
to the community of ethnic Jews. Paul
explains the continued significance of ethnic Israel in Romans 9–11, and the
Catechism explains further in §839–840. St.
Paul's understanding of the Church as the “Israel of God” also provides the
necessary hermeneutical principle for applying the First Reading to the
Church. “Jerusalem” as the “mother city”
(Gk metropolis) of the “Israel of God” now applies to the Church in her
ministers and sacraments. The flow of
the sacraments from the Church to her children, especially the Eucharist, is
the “mother's milk” with which Jerusalem nourishes her young.
Jesus is a “Jew of Jews,” the embodiment of
Israel, and the Church is his body.
Therefore, the Church is the Israel of God. In a special way, St. Paul's physical body
was conformed to the body of Christ. He
says “I bear the marks of Jesus on my body.”
This may refer to all the wounds and scars Paul bore due to his many
tortures (2 Cor 11:22-29), badges of honor in his service to Christ. Or perhaps it indicates St. Paul was the
first stigmatist in the history of the Church.
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 role of the seventy (or seventy-two)
disciples, in addition to the Twelve Apostles, is frequently overlooked in our
study of the New Testament, but it was important. Jesus was setting up the New Israel in his
ministry, and in addition to the Twelve, who were simultaneously the New
Patriarchs, the New Tribal Princes (see Num 7), and the New Officers of Israel
(see 1 Kgs 4), Jesus also chose seventy others, who correspond to Moses'
seventy elders over the tribes (Num 11:16-30).
Just as Moses had twelve tribal princes and seventy elders (Numbers 7;
11:16-30), the New Moses has the Twelve Apostles and Seventy Disciples.
The mission of the seventy in Luke 10 is similar
to, but clearly distinct from, the mission of the Twelve in Matt 10:5-15 and
Luke 9:1-6. Although the passages are
similar, they refer to two distinct events.
The Twelve are explicitly sent only to Jewish territory (Matt 10:5) and
for that reason are given no instruction about how to deal with Gentile or
Samaritan food. The Seventy, however,
are sent to Gentile and Samaritan territory, so Jesus has to instruct them
explicitly on how to handle conscience issues regarding the observation of
Kosher laws. Gentiles did not keep
kosher, and Samaritans had different kosher regulations. Jesus tells them not to be concerned about
this: “eat whatever they provide” (10:7) without asking questions of
conscience.
The Seventy are part of the nucleus of the
Church, the “Israel of God.” Better, as office holders and official
representatives, they represent the New Jerusalem of the First Reading, that
is, the ministering Church that cares for her members. Their role is analogous to that of the
diaconate: they serve under and in support of Christ (the great episkopos)
and the Apostles (the presbuteroi).
They go before to prepare the way in towns which Jesus and the Twelve
would later visit. So their ministry was
preparatory, focused on preaching and attending to material needs
(healings). Nonetheless, they also
participate in the ministry of spiritual deliverance against the demonic.
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