The readings for the 14th Sunday in ordinary time invite us to reflect on the theme of joy and mission entrusted to us as followers of Christ. In the first reading from the book of Isaiah, we hear the beautiful imagery of God nurturing his people. The image of a mother nurturing her children reflects the deep love and compassion God has for His people. “Rejoicing with Jerusalem” we are told, highlighting that joy is not just a personal experience but a communal one. God brings comfort and abundance, and we are called to share in that joy as his children. In today’s Psalm, we further participate in this communal rejoicing “let all earth cry out to God with Joy”. Our worship and our lives are a response to God’s goodness. It’s a reminder that gratitude should permeate our existence, and joy should radiate from us, positively impacting those around us. The second reading from St Paul’s letter to the Galatians emphasizes that our true identity is rooted not in worldly distinctions but in our relationship with Christ. “Far be it from me to boast except in the cross of our lord Jesus Christ. As we are transformed through Christ, we are called to bear witness to His love, reminding us that our mission is not about ourselves, but about bringing others to that same joy and peace.
All three Evangelists, Mathew, Mark and Luke narrate how Jesus sends his twelve apostles on a preaching tour to prepare the people for his own coming (Mt 10: 5-14, Mk 6: 7-13, Luke 9: 1-6). But only Luke narrates that Jesus also sent seventy-two disciples on a similar mission, as we have read in today’s Gospel. There is no reason to doubt that Jesus sent the two groups, the similarities between the two missions made some people believe that there had been a single sending of disciples. Luke narrates both missions for a purpose: to show that the good news was to be communicated not only to the people of Israel but to all nations. Luke seems to “play with numbers” in a way that is common in Scripture. The number twelve symbolically represents the twelve tribes of Israel, to whom the good news must be announced first. The number seventy-two on the other hand, refers to the seventy-two-nation listed in Genesis 10- the Jewish symbolic way of referring to all the peoples of the world. Thus, Luke presents Jesus’ mission as universal from the start: a call to the entire human family. At this point during his Galilean ministry, Jesus sent his disciples into nearby villages to share in his task of preparing the way for God’s reign. All signs suggest it was a short mission, limited to the areas where Jesus himself had moved. Jesus was training his followers to participate in his mission, not merely to observe it. They were not acting on their own initiative, but in his name doing what he told them, in the way he instructed. They were his representatives.
Jesus gave them power and authority, not to dominate or control, but to cast out demons and heal the sick. These two actions: liberating from evil and healing from affliction, were not only signs of compassion; they were integral to the proclamation that “the kingdom of God has come near”. In other words, announcing God’s reign was inseparable from alleviating human suffering. They were to do what they had seen Jesus do: “cure the sick who are there, and say to them, the kingdom of God has come near to you,” In the ancient world, illness and demoniac possession were not just physical or psychological issues, they were deeply religious and social. To heal or cast demons meant restoring people to wholeness, community, and covenantal identity. Jesus empowered his disciples to do this in his name, emphasizing a kingdom of restoration, not domination. Unlike John the Baptist’s mission of warning, Jesus’ mission was one of healing and hope. His power extended beyond formal followers, when his disciples tried to stop someone from healing in Jesus name, he responded,” do not stop Him…..whoever is not against us is for us”. What mattered was not membership, but the liberation of people.
Jesus frames his mission in agricultural imagery, common in Jewish apocalyptic texts. The harvest implies an urgent moment of divine visitation. But unlike judgement overtones in prophets like Joel and Isaiah, this harvest points to an invitation to healing and hope. Disciples are not judges but laborer’s, humble collaborations in God’s plan. The disciples never forgot the instructions that Jesus gave them when he sent them on the mission. “I am sending you out like lambs among wolves carrying no purse, bag or sandals”. This stark image evokes danger and dependence. Jesus demands a radical trust in God’s providence and in the hospitality of others. The absence of staff, bags or money signifies rejection of power, violence and self-sufficiency. Going without a bag meant refusing to beg, trusting only in God’s care and the acceptance of people. They were to go barefoot, as slaves did. Not even a spare tunic. These instructions were typical of Jesus, he was the first to live like that: without money or provisions, without a beggars’ bag, without a staff, barefoot, and without a spare tunic. The atmosphere they created echoed that of Jesus himself. Each healing was celebrated, and entire villages rejoiced. The sick could rejoin the community; the lepers and demon possessed could once again sit at the family table. Relationships were restored, and forgiveness became possible. In a quiet but powerful way, the villagers could sense that God’s reign was already arriving.
If they do not welcome you, shake off the dust off your feet. This act echoes a Jewish ritual when leaving gentile territory, symbolizing separation from impurity. Here it underscores freedom from guilt, not condemnation. The mission does not coerce; it respects the freedom of response. Even in rejection, the message of the kingdom stands firm. The disciples return with joy not just because of power over evil, but because they are participants in the unfolding reign of God. Jesus’ vision is apocalyptic: “I saw Satan fall like lightning” this is not just metaphorical, it implies the cosmic victory of divine love over the force of evil, injustice and alienation. Amen