By Father Paul Nord, O.S.B.
Sunday Scripture
First Reading: 1 Samuel 26:2, 7-9, 12-13, 22-23; Response: Psalm 103:1-4, 8, 10, 12-13; Second Reading: 1 Corinthians 15:45-49; Gospel: Luke 6:27-38
The Lord God directed the prophet Samuel to anoint Saul as the first king of Israel (1 Samuel 9-10). But King Saul lost the Lord’s favor because he did not keep the Lord’s command (1 Samuel 13). Thus, the Lord sent the prophet Samuel to anoint David as king of Israel (1 Samuel 16). But even after this, Saul continued as king until his death in the final verses of the first book of Samuel (i.e. chapter 31). But King Saul felt threatened by David. Saul recognized that many Israelites preferred David to him, largely because of David’s military victories and his defeat of Goliath, a Philistine giant. Finally, King Saul’s jealousy made him resolve to kill David. But David escaped into the “desert of Ziph,” and several hundred men joined him as a kind of personal army.
King Saul and his army continued to pursue David — so as to kill him. Today’s reading (1 Samuel 26) first notes Saul’s pursuit of David “in the desert of Ziph,” and then describes how David and Abishai secretly entered the camp of Saul’s soldiers while they were sleeping at night. This courageous act gave David the opportunity to kill Saul. He could have thus protected himself from being killed by Saul. Indeed Abishai urges David to permit him to kill Saul for David.
In response, David says to Abishai: “Do not harm him, for who can lay hands on the LORD’s anointed and remain unpunished?” This shows David’s virtue and his loyalty to the Lord God. Since the Lord had chosen Saul as king, David refused to use violence against the king — even in self-defense. Being anointed was central to the ceremony of becoming king. Thus “the LORD’s anointed” is a description of the king of Israel.
This historical account was very likely completed during the reign of either David or one of the kings descended from David. Thus, the narrator of this text has a motivation to emphasize David’s refusal to use violence against King Saul. The reader would thus conclude that King David and the kings descended from him should likewise be protected from any violence.
Although David refused to kill King Saul, he still took Saul’s spear and water jug. Thus, David could prove to Saul that he had had the opportunity to kill him but had refused to do so. When David had gone onto a hilltop a safe distance from Saul’s army (led by Abner), then David displayed Saul’s spear as proof that “though the LORD delivered you into my grasp, I would not harm the LORD’s anointed.”
Next, St. Paul says, “The first man, Adam, became a living being.” But then Paul says, “The last Adam (became) a life-giving spirit.” Paul doesn’t name this “last Adam.” We might think he means Jesus Christ, but Jesus is not the “last man/Adam.” Instead, it seems that the “last Adam” is the person who has been conformed to Christ. Paul is contrasting the first creation versus the new creation accomplished by Christ.
Paul begins a second contrast saying, “The first man was from the earth, earthly.” This contrasts with “the second man, from heaven.” This does refer to Christ Jesus, as “from heaven” makes clear. Then Paul contrasts two groups of persons: “the earthly” versus “the heavenly.” It seems that “earthly” people resemble Adam, while “heavenly” people resemble Christ.
But we might mistakenly think that we are already “heavenly” now since we are now united with Christ by baptism and his saving grace. Paul is actually pointing to our future “heavenly” condition in which we will no longer bear our earthly faults and weaknesses. Then, in the life to come, “we shall also bear the image of the heavenly one” — Christ Jesus. Note: “we shall also bear.” This “also” suggests that we will continue to bear “the image of the earthly one” — Adam. But this image will be transformed by the addition of “the image of the heavenly one” — Christ. Our humanity will be transformed, not erased.
Today’s Gospel centers on Christ’s command: “Love your enemies.” Here enemy has the sense of someone who is actively hostile toward you. Thus, Christ commands us to respond to their hostility with love. This command of Christ is then further explained with a series of commands: “Do good,” “bless” and “pray” — even and especially for those persons who do us harm or violence. Such persons “hate you,” “curse you” or “mistreat you.” Perhaps most memorable is this command of Christ: “To the person who strikes you on one cheek, offer the other one as well.” If we keep this command, we have truly loved our enemy.
Next, Jesus extends this type of loving to our use of clothing, possessions and money. If someone “takes your cloak” — apparently without your consent — give them also your tunic. Jesus’ next two commands insist on a radical detachment from material goods. First: “To everyone who asks of you — give!” Second: “From the person who takes your things — don’t ask for them back!”
Such commands go far beyond typical human love. Jesus further commands us to lend money without expectation of repayment. This detaches us from material goods and focuses us on doing good for the person in need.
Later, Jesus restates his original commandment: “Love your enemies and do good to them, and lend expecting nothing back.” If they do this, Jesus promises his disciples: “Then your reward will be great and you will be children of the Most High.” This creates a clear contrast: “children of the Most High” versus sinners. Jesus earlier observed, “Even sinners love those who love them” and “Even sinners lend to sinners, and get back the same amount.” Jesus’ followers are God’s children, so their every action must distinguish them from sinners.
Christ is calling us to this greater type of love. Christ commands us: “Be merciful, just as your Father is merciful.” Further “stop judging” and “stop condemning.” Christ’s commands continue: “Forgive and you will be forgiven.” Amen, amen.
Benedictine Father Paul Nord is a monk of St. Meinrad Archabbey, and teaches at St. Meinrad Seminary. His Sunday Scripture columns are © Father Paul Nord, O.S.B.