Proper 9
Psalm 66:1-8; Isaiah 66:10-14; Galatians 6:(1-6), 7-16; Luke 10:1-11, (12-15), 16-20
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I.
We face a critical challenge: the underutilization of God’s law as a spiritual weapon in the Christian arsenal.
Last week, I preached that God’s law is a powerful tool, allowing believers to go on the offensive, yet it is often neglected. This is because other tools, like physical violence, seem to get quicker results.
When a Samaritan village rejected Jesus, some disciples asked in Luke 9:54, “Lord, do you want us to call fire down from heaven to consume them?”
Jesus rebuked them, saying, “You do not know what spirit you are of, for the Son of Man came not to destroy lives but to save them.”
In other words, Jesus is saying, “Unlike the prophets of old, I don’t want you to resort to physical violence. The word of God is the only offensive weapon I authorize you to wield.”
God’s law is an offensive weapon against Satan and his kingdom.
As I noted last week, Connecticut’s constitution includes a clause that could be leveraged to shut down churches that promote licentiousness. As I said I would, I sent copies to Attorneys General William Tong and Pam Bondi to underscore this point.
Jesus is recruiting an army—the Church, the “church militant.”
Last week, we saw many would-be recruits offer their excuses to avoid joining. Luke records two.
One man says, “Lord, let me first go and bury my father,” Luke 9:59. Another man says, “Let me first say farewell to those at my home,” Luke 9:61.
These excuses reflect those who prioritize routine religious practices—attending church, reading the Bible, praying, or tithing—over wielding God’s law as a spiritual weapon.
Today, we explore what happens when the disciples of Christ find the courage to take up this weapon and act.
II.
Today’s reading from Luke 10 addresses the commissioning, instruction, and sending of seventy gospel preachers.
This passage continues the spiritual war described in Luke 9, a conflict with tangible physical effects.
One physical effect is healing. Luke 10:9, “heal the sick in it and say to them, ‘The kingdom of God has come near to you.’”
Another is the physical sign of judgment upon unbelievers.
Instead of calling down fire to consume unbelieving towns (Luke 9:54), the disciples are to declare, “Even the dust of your town that clings to our feet, we wipe off against you; nevertheless know this, that the kingdom of God has come near,” (Luke 10:10-11).
The physical act of shaking dust testifies to the spiritual reality of God’s kingdom.
Gospel proclamation separates those who belong to God and have a place in His kingdom from those who do not.
In Luke 10:1, Jesus commissions the seventy to go before Him to the villages and towns where He is going, but there are not enough of them to cover all that territory.
So, Jesus tells them, “you’re going to have to pray that more will join you.” In Luke 10:2 He says, “The harvest is plentiful, but the laborers are few; pray therefore the Lord of the harvest to send out laborers into his harvest.”
To hear these harvest laborers is to hear Jesus Himself.
Luke 10:16 states, “He who hears you hears me, and he who rejects you rejects me, and he who rejects me rejects him who sent me.”
This underscores the continuity between Jesus’ words and those of His disciples.
This reflects the continuity between Christ’s work and the Church’s mission.
God alone accomplishes creation and redemption, but He delegates specific work to us.
In Luke 10:19, Jesus declares, “Behold, I have given you authority to tread upon serpents and scorpions, and over all the power of the enemy; and nothing shall hurt you.”
Do you think he’s talking about literal scorpions? That wouldn’t be very useful. The Church is not called to perform parlor tricks or feats of wonder worthy of a circus sideshow. Authority over serpents means authority over the devil—that ancient serpent—upon which Christians are to tread with the authority of God’s law.
As the Church, we are called to wield this authority in His name, advancing His kingdom through proclamation and action.
But there’s a catch. Did you notice that only those homes, and, by extension, those villages where there is “a son of peace” can receive healing (Luke 10:6)?
Only homes and villages with a “son of peace” can receive the disciples’ healing and blessing (Luke 10:6).
Jesus instructs in Luke 10:5-6, “Whatever house you enter, first say, ‘Peace be to this house!’ And if a son of peace is there, your peace shall rest upon him; but if not, it shall return to you.” The presence of a “son of peace” determines whether the disciples’ message takes root.
Why would a “son of peace” already be present? Luke 10:2 hints at the answer: “The harvest is plentiful, but the laborers are few; pray therefore the Lord of the harvest to send out laborers into his harvest.”
Later, Acts 15:21 provides clarity: “For from early generations Moses has had in every city those who preach him, for he is read every sabbath in the synagogues.”
Thus, “sons of peace” are those who have internalized God’s law in their hearts, preparing them to receive the gospel. Their homes and villages become places of healing when the kingdom of God comes near.
Regardless of whether a “son of peace” is present or the disciples are received, they are to proclaim, “The kingdom of God has come near to you” (Luke 10:9, 11). This underscores the urgency of the gospel message, which sorts humanity into those who accept or reject God’s kingdom.
The Bible’s great theme is the sifting of humanity based on response to God’s law. Romans 2:13 says, “For it is not the hearers of the law who are righteous before God, but the doers of the law who will be justified.” James 1:22 says, “be doers of the word, and not hearers only, deceiving yourselves.”
This is also what Paul means in today’s reading from Galatians 6:7 when he writes, “Do not be deceived; God is not mocked, for whatever a man sows, that he will also reap.” Those who hear and obey God’s law are ready when harvest time comes, while others face judgment.
Now that the harvest has come, we notice two things.
First, there are not enough workers to gather the harvest (Luke 10:2).
Second, much of the harvest is rotten. A good portion of the harvest work is collecting what’s spoiled and casting it out.
In fact, when the seventy return, they seem more excited about this aspect of the work than anything else. “Lord,” they exclaim, “even the demons are subject to us in your name!”
IV.
That’s because the kingdom of God comes near to the demons as well as to the “sons of peace.” The first to condemn, the second to save.
We have no role in earning our salvation; that work is fully accomplished on the cross. There is nothing we can add or subtract from it.
Yet, the Bible repeatedly emphasizes that we have work to do in advancing God’s kingdom. Today’s reading from Luke 10 suggests much of this work involves dismantling Satan’s defeated kingdom, overcome by Christ’s victory on the cross.
When Jesus says to His disciples upon their return from their mission, “I saw Satan fall like lightning from heaven,” He is looking ahead to His own death. He sees the effect it will have on the kingdom of darkness.
Christ took our place on the cross, paying the debt of sin we could not pay. Now, He commissions us to go in His name to clean up the mess sin has made in the world.
But what does Jesus mean when He says, “Nevertheless do not rejoice in this, that the spirits are subject to you; but rejoice that your names are written in heaven”?
He means this. He is saying, “Yes, you have important work to do, and you now bear a royal commission from the King of Heaven. But remember, you are already ‘sons of peace,’ My chosen people. I have completed the work of creating and redeeming you. Now, go and build My kingdom.”
V.
Building God’s kingdom requires true grit—unwavering commitment in a spiritual war.
Last week, I preached about the sacrifices of Old Testament prophets, like Elisha, who burned twelve yoke of oxen to join Jehovah’s army (1 Kings 19:21). That was for a physical war; we fight a spiritual one. What does it take? Today’s reading from Luke 10 gives us Jesus’ instructions.
Jesus declares, “Behold, I send you out as lambs in the midst of wolves” (Luke 10:3). This describes the spiritual hostility of the Church’s enemies, but our mission is not to focus on the wolves. We are sent to find the “sons of peace.”
That is why we are told “Carry no purse, no bag, no sandals; and salute no one on the road” (Luke 10:4). We are in a hurry.
We are not to stop and dwell along the way, to make conversations with passersby. We have to move quickly. This is a search and rescue mission. Arrive at the town, find the sons of peace.
If we can heal anyone, we should. If a home receives us, that is where we stay. We are not trying to find the best accommodations. We have to move on in the morning.
Finally, we are to preach in simple and bold words. To the sons of peace and wolves alike we say, “The kingdom of God has come near to you.”
When sharing your faith: keep it simple. Are there deep mysteries that are hard to explain? Yes. The Trinity. Providence. Predestination. But no one is convicted by these. They are convicted because the kingdom of God has come near to them.
That means judgment for some and salvation for others. Those who feel judged will resent you.
But remember the words of Psalm 19:7, “The law of the Lord is perfect, converting the soul.” Apply the law of God and see if He won’t honor His own word in bringing another lost sinner home.
Your enthusiasm will match that of the disciples when this happens, “Lord, even the demons are subject to us in your name!”
But greater still is the sweetness that comes when your testimony finds a “son of peace.” It was these you were sent to find among the wolves. Your word is salvation to them, for the kingdom of God has come near.
Preached on July 6, 2025, at the First Congregational Church, Woodbury, Connecticut.
Discussion Questions
How can we practically wield God’s law as a “spiritual weapon” in our daily lives without resorting to judgmentalism or physical confrontation?
Who are the “sons of peace” in our community, and how can we identify and reach them with the gospel message?
Why is simplicity in sharing the gospel so important, and what challenges do we face in keeping our message clear and bold?
How do we balance rejoicing in our salvation (“names written in heaven”) with the active work of building God’s kingdom, as Jesus instructs the seventy?
What does it mean to live with “true grit” in our spiritual mission, especially when facing hostility or rejection (“wolves”)?
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