Introduction
After a stretch of sacred seasons (Lent, Easter, Pentecost, and the feasts that followed), we now return to the steady rhythm of Ordinary Time.
“Ordinary” here doesn’t mean mundane; it comes from the Latin ordinalis, meaning “numbered” or “ordered,” referring to the numbered Sundays outside the seasons of Advent, Christmas, Lent, and Easter.
Ordinary Time is the season of discipleship: learning, maturing, and deepening our response to the call of Christ.
1st 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.
Our first reading today is an oracle of salvation from the prophet Isaiah. It beautifully echoes the themes of joy, comfort, and divine care in the gospel reading.
Historically, Isaiah 66 was written in the context of the Israelites’ return from the Babylonian exile. This passage offered hope and reassurance to a community facing the daunting task of rebuilding Jerusalem — both physically and spiritually — after the city had been devastated.
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!
Isaiah calls for rejoicing, especially from those who had grieved Jerusalem’s former desolation.
The reason for joy is the vision of her renewal — a city restored and beloved once more.
Oh, that you may suck fully of the milk of her comfort, that you may nurse with delight at her abundant breasts!
Jerusalem is personified as a nurturing mother, offering comfort and sustenance to her people. The imagery of nursing evokes intimacy, dependency, and fullness — a metaphor for the deep communion between the city and its inhabitants, grounded in divine care.
The Hebrew word translated “comfort” (tanhûm) can also imply consolation after sorrow or repentance. Thus, those who had once mourned are now embraced by the very city they wept for, a powerful symbol of reconciliation and healing.
It’s a potent image: The very city the Israelites previously mourned will comfort them! This is truly reason for rejoicing.
For thus says the LORD: Lo, I will spread prosperity over her like a river, and the wealth of the nations like an overflowing torrent.
The maternal metaphor is briefly interrupted as God declares a promise of overflowing abundance.
In a land often marked by drought, the imagery of a river and a torrent conveys not only the richness of the blessing but its life-giving power.
The “wealth of the nations” pouring in like floodwaters emphasizes the extravagant and unstoppable nature of God’s provision.
As nurslings, you shall be carried in her arms, and fondled in her lap; as a mother comforts her son, so will I comfort you;
The metaphor of motherhood resumes, deepening the portrayal of divine tenderness. What better way to describe the self-giving nature of God than as a nursing mother who protects and soothes and plays with her child?
Those who are accustomed to thinking of God in exclusively male terms might find this characterization bold, even shocking. But scripture also draws on maternal images to express God’s nearness and care (cf. Isaiah 49:15; Isaiah 66:13; Deuteronomy 32:18; Hosea 11:3–4; Matthew 23:37; Luke 13:34).
By calling God “Father”, the language of faith indicates two main things: that God is the first origin of everything and transcendent authority; and that he is at the same time goodness and loving care for all his children. God’s parental tenderness can also be expressed by the image of motherhood, which emphasizes God’s immanence, the intimacy between Creator and creature. The language of faith thus draws on the human experience of parents, who are in a way the first representatives of God for man. But this experience also tells us that human parents are fallible and can disfigure the face of fatherhood and motherhood. We ought therefore to recall that God transcends the human distinction between the sexes. He is neither man nor woman: he is God. He also transcends human fatherhood and motherhood, although he is their origin and standard: no one is father as God is Father (Catechism of the Catholic Church, 239).
in Jerusalem you shall find your comfort.
Jerusalem has gone from complete devastation to overwhelming abundance.
When you see this, your heart shall rejoice, and your bodies flourish like the grass;
The vision culminates in joy and vitality. Restoration is not only emotional but physical: hearts rejoice and bodies (literally “bones”) thrive.
the LORD’S power shall be known to his servants.
The renewed Jerusalem becomes a witness to the Lord’s power, and his faithful recognize and rejoice in his saving work.
2nd 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.
Saint Paul’s letter to the Galatians is featured in the second reading for the 9th through the 14th Sundays in Ordinary Time. Because of the way the calendar fell this year — especially the date of Easter and several feast days that replaced Sunday readings — we only hear the final installment of that series.
Despite jumping in at the end, this short but powerful passage still captures Paul’s core message: What truly matters is becoming a new creation in Christ.
Brothers and sisters: May I never boast except in the cross of our Lord Jesus Christ,
Though Paul has authority as an apostle, he takes no pride in his status or achievements. His only boast is in the cross — a symbol of humiliation and defeat in Roman times, yet for Paul, the definitive sign of God’s love and redemptive power.
In the scandal of the crucified Christ, Paul sees the source of true glory.
through which the world has been crucified to me, and I to the world.
Through the cross, Paul’s relationship with the world has fundamentally changed. “World” here refers to the order opposed to God, dominated by pride, self-reliance, and sin.
In union with Christ’s death and resurrection, Paul now belongs to a new order shaped by grace. He no longer seeks the world’s approval, nor is he bound by its values.
For neither does circumcision mean anything, nor does uncircumcision, but only a new creation.
Paul reaffirms that outward rituals like circumcision no longer define belonging to God’s people. What matters now is the new creation, inaugurated by Christ. Through baptism and life in the Spirit, all — Jew or Gentile, male or female — are invited into this renewed humanity.
Peace and mercy be to all who follow this rule and to the Israel of God.
Paul blesses those who live by this principle: that salvation comes through the cross, not the Law.
Scholars debate whether “the Israel of God” refers to faithful Jews, Jewish Christians, or the Church as the new eschatological Israel. In Catholic teaching, the Church includes Gentiles and Jews alike, united in Christ, who fulfills God’s promises to Israel.
From now on, let no one make troubles for me; for I bear the marks of Jesus on my body.
In antiquity, slaves were often branded by marks (stigmata) burned into their flesh to show to whom they belonged; so also were devotees of pagan gods.
Paul implies that instead of outdated circumcision, his body bears the scars of his apostolic labors (2 Corinthians 11:22-31), such as floggings (Acts 16:22; 2 Corinthians 11:25) and stonings (Acts 14:19), that mark him as belonging to the Christ who suffered (cf. Romans 6:3; 2 Corinthians 4:10; Colossians 1:24).
The grace of our Lord Jesus Christ be with your spirit, brothers and sisters. Amen.
Paul concludes his letter to the Galatians with a traditional prayer of benediction, ending with the prayerful affirmation: Amen! So be it!
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.”
This Sunday drops us back into Luke’s gospel at a moment of urgency and mission: Jesus is resolutely journeying toward Jerusalem, and today he sends out seventy-two disciples ahead of him.
It’s a powerful re-entry point—one that reminds us that following Christ means being sent, not just personally transformed but commissioned to prepare the way for others.
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.
Jesus had many disciples beyond the Twelve (cf. Luke 9:57-62; Mark 2:15), and from among them, he now appoints seventy-two for a special mission. Though unnamed, these disciples likely followed him from the beginning and were faithful witnesses to his ministry.
This moment echoes Numbers 11, when Moses, overwhelmed by the burdens of leadership, was told by the Lord to appoint seventy elders to assist him. Jesus is portrayed here as the New Moses, commissioning helpers for the kingdom.
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.
Jesus uses the metaphor of a harvest to express urgency and hope. The world is ready to receive the Gospel — the sowing is complete, and it’s time to reap.
This metaphor also appears in Matthew 9:37-38, as he called the twelve apostles.
Go on your way; behold, I am sending you like lambs among wolves.
A second metaphor of lambs among wolves adds a sober tone. Although the harvest is ready, harvesting itself is a dangerous occupation.
However, this image also calls to mind the peaceable kingdom prophesied by Isaiah, where wolves and lambs coexist (Isaiah 11:6). The disciples are ambassadors of that new order.
Carry no money bag, no sack, no sandals;
Like the apostles before them (Luke 9:3), the seventy-two are called to radical trust. They are to rely entirely on divine providence and the hospitality of others.
“Such should be the confidence the preacher places in God that even if he is not provided with the necessities of life, he is convinced that they will come his way. This will ensure that worry about providing temporal things for himself does not distract him from providing others with eternal things” (Saint Gregory the Great, In Evangelia Homiliae, 17).
and greet no one along the way.
This is not a rejection of kindness, but a sign of urgency. In the ancient world, greetings could be long and elaborate.
There is no time for social niceties.
“To greet a person is a good thing, but it is better to carry out a divine instruction which could easily be frustrated by a delay” (Saint Ambrose, Expositio evangelii secundum Lucam).
Into whatever house you enter, first say, ‘Peace to this household.’
Peace is the hallmark of the Christian mission. It begins with individuals, then radiates out to family, community, nation, and world.
Peace isn’t a given, but must be continually worked for.
“Christian apostolate is not a political program or a cultural alternative. It implies the spreading of good, infecting others with a desire to love, sowing peace and joy” (Saint Josemaría Escrivá, Christ Is Passing By, 124).
If a peaceful person lives there, your peace will rest on him; but if not, it will return to you.
Peace is both offered and received. It is a fruit of the Spirit and a sign of God’s presence. However, it is not forced; it can be accepted or rejected.
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.
This discourages ambition or preference for better conditions. The disciples are to be content, focused on the mission, not on personal comfort.
In other words, be satisfied with what is offered – do not shop around.
Whatever town you enter and they welcome you, eat what is set before you,
They were also to accept whatever was offered in the way of food, even if there was some question about dietary purity.
cure the sick in it and say to them, ‘The kingdom of God is at hand for you.’
Their mission is both proclamation and healing — word and deed.
As they cure the sick and announce the kingdom, they continue Jesus’ own work of bringing salvation close.
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.’
This symbolic act — shaking the dust from one’s feet — is a gesture of mutual repudiation, much like the modern expression “washing your hands of the matter.” It signals a definitive break, but without hostility.
Jesus instructs the disciples not to dwell on rejection. Not every situation will be resolved, and not every heart will be open. He prepares them (and us) for this reality, granting the freedom to move on without bitterness or despair.
Notice that Jesus does not say, “Keep arguing until you prove you’re right,” or “Make sure you get the last word.” Instead, he offers consolation: some doors will remain closed, and some burdens must be released.
In all of this, our joy is not found in outcomes, but in Christ himself. Jesus is our happiness.
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.
Sodom lacked the opportunity for repentance now offered to these towns (Genesis 19). Their rejection is thus graver, and judgment more severe.
The seventy-two returned rejoicing, and said, “Lord, even the demons are subject to us because of your name.”
The disciples are overjoyed at the success of their mission, especially the power over demons, a sign of the kingdom’s advance.
Recall Jesus’ power over the demons in Galilee (Luke 8:26-39) and the power Jesus gave the twelve in Luke 9:1-2. The seventy-two disciples share this same authority.
Two important notes here:
- The power they have wielded is God’s, not their own.
- Mission is not about power, but relationship. They went out vulnerable and reliant on others, forming bonds rooted in mutual trust, not dominance.
Jesus said, “I have observed Satan fall like lightning from the sky.
This dramatic image signifies Christ’s victory over Satan. It may recall the fall of Lucifer (Revelation 12:9), but it also marks a turning point: evil’s dominion is being broken.
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.
Jesus reassures them of continued spiritual authority. These symbols of evil cannot ultimately prevail.
Nevertheless, do not rejoice because the spirits are subject to you, but rejoice
because your names are written in heaven.”
Jesus then puts the entire experience into context, warning them not to become too preoccupied with their power. The right reason for rejoicing lies in the hope of reaching heaven, not in the power to do miracles.
That hope is conveyed by reference to their names being inscribed in the heavenly book (Exodus 32:32f).
Their greatest treasure of the disciples is not what they can do for God, but what God has done for them.
Connections and Themes
True glory comes from God. We live in a world that constantly measures worth by output — by what we accomplish, build, win, or prove. But this Sunday’s readings offer a radical reorientation. In Luke’s Gospel, the disciples return from their mission elated by their success. Yet Jesus gently corrects their focus: “Do not rejoice because the spirits are subject to you, but rejoice because your names are written in heaven.” Their true glory doesn’t come from what they’ve done, but from who they are in God’s eyes.
Saint Paul makes the same point in his final words to the Galatians. He refuses to boast in religious status symbols like circumcision, which some were promoting as necessary for salvation. “May I never boast except in the cross of our Lord Jesus Christ,” he writes. In other words, our only glory is in what God has done for us, not what we’ve done for him.
In the first reading from Isaiah, the people are called to rejoice—not because they’ve rebuilt Jerusalem, but because God has restored her. Jerusalem is not presented as a triumphant warrior, but as a comforting mother, overflowing with peace and care. The joy is real, but it flows from God’s initiative.
True glory is not something we earn or achieve. It is something we receive through grace.
The marks of mission. Discipleship is not an abstract spiritual posture; it has consequences in real life. In the gospel reading, Jesus sends out the 72 with clear instructions to travel light, accept hospitality, proclaim peace — and be ready for rejection. The mission brings joy, but it also demands sacrifice and trust.
Saint Paul understood this in the most literal way. “I bear the marks of Jesus on my body,” he writes. Paul had been imprisoned, beaten, stoned, and shipwrecked in the course of his ministry. His scars from persecution are not signs of defeat but of fidelity. They are visible reminders that he belongs to Christ and has poured out his life for the gospel.
The first reading speaks to a people who have also been marked — by the pain of exile. They are called to rejoice now, but they are the same ones who once mourned for Jerusalem. They are comforted only because they first endured hardship. There is no shortcut to resurrection.
The takeaway is clear: Being a disciple will mark you. It will shape your body, your priorities, your calendar, your heart. But these are marks of honor, not shame. They are the evidence of a life poured out in love.
Sunday Readings 