14th Sunday in Ordinary Time (C)

Readings:

1. Isaiah 66:10-14c
   Psalm 66:1-3, 4-5, 6-7, 16, 20  Response:  “Let all the earth cry out to God with joy.”
2. Galatians 6:14-18
3. Luke 10:1-12, 17-20 (longer form); Luke 10:1-9 (shorter form)

Reflections on the Gospel Reading

In this Sunday’s gospel reading Luke tells his readers that  “the Lord” sent seventy(-two) “others” ahead of him; relates the instructions for their mission; and describes their successful return.  A careful reading of this passage provides both guidance and challenges to twenty-first century Christians.

Jesus’ Instructions in the Setting in Luke’s Gospel

It would be an understatement to say that this gospel passage is complicated.¹  Only Luke has the sending and return of the seventy(-two) “others.”   The rest of the sayings are found in Matthew but in three different chapters and in a different order.  Many scholars think that Luke took these sayings from a lost written document, which the scholars have called “Q” after the German word Quelle, meaning “source.”  The whole passage is a literary inclusion or “sandwich” where the material between the beginning and ending elements serves to interpret their meaning.  In other words, Luke has arranged these sayings as “the meat of the sandwich” to bring out the meaning of the sending and return of the seventy(-two) – the two “slices of bread.”

In this Sunday’s reading, we have about a dozen sayings of Jesus that fall into three general categories.  Some of the sayings (e.g. “I have observed Satan fall like lightning from the sky.”) very probably go back to Jesus himself.  (See, for example, Funk, Hoover and the Jesus Seminar 1993, 317-322.)  However, it is difficult, if not impossible, to reconstruct the historical situation in the life of Jesus in which these words were uttered.

Other sayings in this reading might be the words of a Christian prophet moved by the Spirit to speak in the name of Jesus.  Finally, some sayings might be Lucan compositions where he places words on the mouth of Jesus to bring out the meaning of a passage or event.

Some of these sayings were woven together by the author(s) of Q and then reworked along with other sayings into Luke’s Gospel.  As a result, it is much easier to examine the message Luke was conveying to his contemporaries as ultimately coming from the risen Lord, than it is to reconstruct the original historical setting for each separate saying.

In his Gospel Luke narrates three sendings or missions during the earthly ministry of Jesus.  First, following Mark, he describes how Jesus sends “the twelve,” or “the apostles.” (Luke 9:1-10)  Later, in a passage unique to Luke, at the beginning of the journey to Jerusalem Jesus sends an unstated number of “messengers” ahead who enter a Samaritan village to make ready for him. (Luke 9:52)  Finally, in today’s passage, “the Lord” sends seventy or seventy-two² “others.”  Luke is the only gospel-writer who mentions this larger group.

Jesus advises the seventy(-two) to ask God (the Lord of the harvest) for success.  Then he points out the dangers (lambs among wolves); orders them to travel light and avoid the distractions of extensive greeting rituals; gives them specific instructions for entering a house or a town; and instructs them on what to do if they meet rejection.

The overall tone of the instructions reflects their position within Luke’s narrative.  Jesus is passing through Samaria on his way to Jerusalem.  The seventy(-two) can expect hostility and rejection, but their mission is urgent.  “Their concern for God’s kingdom must be that of reapers confronted with a harvest that is to be gathered in before it spoils.” (Fitzmyer 1985, 844)

Joseph A. Fizmyer sums up Luke’s purpose in narrating this second sending of Jesus’ disciples.

Seventy(-two) other disciples are now sent out in the Lucan Gospel in addition to the Twelve in 9:1-6 because of the abundance of the harvest.   Luke’s reason for this “doublet” [that is, a second sending story] seems to be that the “mission” will not be restricted to the Twelve; “others” will share in the testimony to be borne to Jesus and to his own word or message.  The significance of this “doublet” is realized when one recalls how in Acts the role of the Twelve eventually becomes insignificant . . . . (ibid.)

First Testament Background

Luke seems to be referring to the story in Numbers 11 where God orders Moses to appoint seventy of the elders of Israel to help Moses with the task of leading the people.  God says, “I will take some of the spirit that is on you and put it on them.”  When that took place the elders prophesied.  When the spirit rested on two others, Eldad and Medad, who had stayed in the camp, Joshua asked Moses to stop them.  Moses replied, “Would that all the Lord’s people were prophets, and that the Lord would put his spirit on them.”

One of the reasons for favoring the number seventy-two in Luke’s text is that it is the more difficult reading.  Another might be that by using the number seventy-two in the context of Numbers 11 (the seventy plus Eldad and Medad), Luke is saying that the fullness of Jesus’ spirit has come upon his disciples in fulfillment of Moses’ prophecy.  Luke seems to be saying that even Christians who did not witness the ministry of Jesus (did not go out of the camp to be with Moses) can receive the spirit and prophesy in Jesus’ name.³

Also, the number seventy(-two) might refer to the table of nations in Genesis 10. (See Clifford & Murphy 1990, 17.) If that is the case Luke might be alluding to “the future proclamation of the gospel to all of the countries of the world” that was taking place in his own time. (Metzger 1994, 126, note 1) Or, Luke might be alluding to the abundance of the response to the gentile mission, which needed 70 or 72 disciples in addition to the Twelve.⁴

Rejoicing

The last verses of today’s Gospel, where the disciples return rejoicing because even demons are subject to them, are also found as a unit only in Luke’s Gospel.  Luke interprets the success of their mission as a sign that the power of Satan has been broken by the proclamation of the good news of the reign of God.  As representatives of Jesus the disciples have been able to overcome the danger, hostility, and rejection that are manifestations of the power of evil in the world.

Luke’s Jesus puts their rejoicing in perspective.  According to John J. Pilch, Mediterranean people at the time of Jesus took it for granted that there was the following cosmic hierarchy of beings:  “(1) God; (2) gods or sons of God, or archangels; (3) lower non-human persons: angels, spirits, demons; (4) humankind; (5) creatures lower than humankind.” (Pilch 1997, 107)  If demons were subject to humans it was a sign that the disciples had moved up in the cosmic hierarchy and were worthy of greater honor.

Characteristically, Jesus cautions them against rejoicing over power and status.  Just before beginning his journey to Jerusalem, when Jesus caught the disciples arguing about which one of them was the greatest, he told them “the least among you is the greatest.” (Luke 9.46-48)  At the last supper a similar dispute broke out, and Jesus reminded them that “the greatest among you must become like the youngest, and the leader like one who serves.” (Luke 22.24-26)

Their success in establishing their rank and privilege above the demons should not be their cause for rejoicing.  Rather, they should rejoice because, by being faithful to the mission Jesus gave them, they have drawn near to the heart of God.  Fidelity to their calling is far more important than the success of their efforts. (See 1 Corinthians 4.2.)

Conclusions

It seems clear that Luke shaped this passage in his Gospel with the realities of his own generation of Christians in mind.  He appears to be comparing the dangers as well as the phenomenal success of the mission to the gentiles with the mission of Jesus’ disciples to the hostile Samaritans.  Luke also implies that some fifty years later the task is still urgent:  “Cure the sick [in the town] and say to them, ‘The kingdom of God is at hand for you [pl.].’”

Today’s Gospel, then, stresses the urgency of the Christian message of healing and hope for our generation as well.  Mission and prophecy extend to our time as well.  They were not restricted to the original Twelve or even to the Seventy(-two)  We are called to live as if God’s reign had already arrived; to treat others as our sisters and brothers because they really are; to proclaim by our love that “the kingdom of God is at hand for you.”

May we have the grace to discern this call.

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Explanatory Note:  “Q” (from the German “Quelle” or “source”) stands for a lost written document made up almost entirely of sayings of Jesus.  Scholars have reconstructed Q from an analysis of passages in the Gospel of Matthew and Luke that are very similar to each other but generally not found in the Gospel of Mark.  Examples would be the Sermon on the Mount or the Lord’s Prayer.  These scholars hold that Matthew and Luke were written independently. However, each of the authors had access to written copies of Mark and Q.

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In preparing these reflections, in addition to the biblical texts, I consulted the following works:

Clifford & Murphy 1990 – Richard J. Clifford, S.J. and Roland E. Murphy, O. Carm., “Genesis” in Raymond E. Brown, S.S., Joseph A. Fitzmyer, S.J. and Roland E. Murphy, O. Carm., Editors, The New Jerome Biblical Commentary  (Englewood Cliffs, NJ:  Prentice Hall, 1990), p. 17.

Fitzmyer 1985 – Joseph A. Fitzmyer, The Gospel According to Luke X-XXIV : Introduction, Translation, and Notes.  Anchor Bible Volume 28A.  (Garden City, NY: Doubleday & Company, Inc., 1985), pp. 841-864

Fuller 1984 – Reginald H. Fuller, Preaching the Lectionary.  The Word of God for the Church Today  (Collegeville [MN]: Liturgical Press, 1984), pp. 483-484.

Funk, Hoover & Jesus Seminar 1993 – Robert W. Funk, Roy W. Hoover and the Jesus Seminar, The Five Gospels:  The Search for the Authentic Words of Jesus , A Polebridge Press Book (New York:  Macmillan Publishing Company, 1993), pp. 317-322.

Johnson 1991 – Luke Timothy Johnson, The Gospel of Luke, Sacra Pagina Series Volume 3, A Michael Glazier Book (Collegeville, MN:  The Liturgical Press, 1991), pp. 166-171.

LaVerdiere 1990 – Eugene LaVerdiere, S.S.S., Luke.  New Testament Message, Volume 5.  A Michael Glazier Book  (Collegeville [MN]:  Liturgical Press, 1990), pp. 144-148.

Malina & Rohrbaugh 2003 – Bruce J. Malina and Richard L. Rohrbaugh, Social-Science Commentary on the Synoptic Gospels, Second Edition  (Minneapolis, MN: Fortress Press, 2003), pp. 268-269.

Metzger 1994 – Bruce M. Metzger, A textual Commentary on the Greek New Testiment, Second Edition (Stuttgart:  German Bible Society, 1994), pp.

Pilch 1997 – John J. Pilch, The Cultural World of Jesus, Sunday by Sunday, Cycle C.  A Liturgical Press Book (Collegeville [MN]:  Liturgical Press, 1997), pp. 106-108.

Tuckett 1996 – Christopher M. Tuckett, Q and the History of Early Christianity:  Studies in Q  (Peabody, MA:  Hendrickson Publishers, Inc., 1996), 183-188.

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