By Father Paul Nord, O.S.B.
Sunday Scripture
First Reading: Jeremiah 17:5-8; Response: Psalm 1:1-4, 6; Second Reading: 1 Corinthians 15:12, 16-20; Gospel: Luke 6:17, 20-26
Jeremiah makes a stark contrast between the person who trusts in other human beings, versus the person who trusts in the Lord God. Jeremiah uses strong imagery to emphasize this contrast. The person who trusts only in other people “is like a barren bush in the desert.” Here “desert” is any land that cannot support plants. Jeremiah uses two examples: “a lava waste” and “a salt and empty earth.” The bush is barren because it roots itself in “desert” land that does not give life. So also is the person “who seeks his strength in flesh” — in other persons. Instead, we should seek strength in the Lord. Then we may have life.
The second half of our reading uses imagery to describe the person “who trusts/hopes in the Lord.” Such a person is called “blessed.” This contrasts with the first verse which describes as “cursed” the person who trusts in human beings.
The person who trusts in the Lord “is like a tree planted beside the waters.” This image is continued and expanded in the following verses. The tree grows “out its roots to the stream” — receiving water and life. Receiving this life, it does not fear the heat — and “shows no distress” when drought comes. This imagery reminds us of the sufferings that we all experience in this life — sometimes even grave difficulties. So also the tree suffers heat and drought. But if we trust in the Lord, then we need not fear. When a tree is planted beside the water, its leaves are always green and it bears fruit. So also we will be if we trust in the Lord — in hard times, at all times.
Next, Paul responds to Corinthians who deny the resurrection of the dead. Paul asks: “If Christ is preached as raised from the dead, (then) how can some among you say there is no resurrection of the dead?” This is the first of four conditional sentences that begin with “if.” Each conditional sentence also has an implied “then” clause. Paul’s second conditional sentence is “If the dead are not raised, (then) neither has Christ been raised.” Paul shows that Christ chose to be crucified and resurrected for the purpose of giving new life to humanity — the resurrection of the dead.
Paul’s third conditional sentence actually has three (implied) “then” clauses: “if Christ has not been raised, (then) your faith is vain; (then) you are still in your sins. Then those who have fallen asleep in Christ have perished.” Paul is emphasizing the many consequences if we deny the resurrection of Christ and the resurrection of the dead.
To clinch his argument, Paul makes an appeal to emotion. Paul is excellent at persuasion, and he knows that logical argument is not enough. Strong emotion can move people to change their hearts. Paul exclaims: “If for this life only we have hoped in Christ, (then) we are the most pitiable people of all!” This is Paul’s fourth conditional sentence. If we sit quietly and feel its emotion, it is a stunning closing blow.
Then Paul pulls together his argument with a strong declaration — no more conditional statements. Paul declares: “But now Christ has been raised from the dead, the firstfruits of those who have fallen asleep.” This is a reference to the “firstfruits” of the harvest from the field. The Law of Moses required the Israelites to offer the firstfruits as a sacrifice to God. After this, the Israelites could eat from the remainder of the harvest.
Paul identifies Christ as “the firstfruits” of the harvest. This “harvest” consists of all those persons who will receive new life through Christ — that is, those who will receive the “resurrection of the dead.” Christ is the first portion of this harvest because he first conquered sin and death by his resurrection. Consequently, Christ enabled “those who have fallen asleep” to share in his new life in God. They are the remaining fruit of the harvest, after Christ.
Today’s gospel is Luke’s version of “the Beatitudes.” We are most familiar with Matthew’s version of the Beatitudes (Matthew 5:3-13). A “beatitude” is a statement that begins “Blessed are …” In a beatitude, Jesus indicates who is “blessed.” Here, Luke’s gospel gives four beatitudes. The first three beatitudes end with a “for” clause which gives the cause of their blessedness.
For example, in the first beatitude, Jesus indicates that the “poor” are blessed. Then he explains why the poor are blessed: “for (because) the kingdom of God is yours.” The second and third beatitudes have the same structure. Jesus identifies the “hungry” and “you who are now weeping” as being blessed. Then Jesus explains why the hungry are blessed: “for you will be satisfied.” Likewise, those weeping are blessed “for (because) you will laugh.”
These beatitudes contrast “now” with the future. But when will the hungry be satisfied? When will those now weeping laugh? The first beatitude implies the answer — these beatitudes will be fulfilled when the kingdom of God comes.
Luke’s fourth beatitude begins with a long identification of who is blessed — those who are hated, excluded, insulted and denounced as evil — on account of the Son of Man. This describes disciples of Christ who suffer for his name. The explanation for why they are blessed is “Behold, your reward will be great in heaven.” The following clause is: “For their ancestors treated the prophets in the same way. This “for” clause explains why Jesus’ disciples must suffer. This clause suggests that the prophets were hated, excluded, insulted and denounced as evil — and so Jesus’ disciples should rejoice when they are treated the same as the prophets.
Four “woe” statements follow. They contrast with the four beatitudes: rich vs. poor, “filled now” vs. “hungry now,” “laughing now” vs. “weeping now”, and being praised vs. being insulted. In all these cases, those who suffer in this world will be “blessed” when God’s kingdom comes. By contrast, those who are comfortable now will know “woe” at that time.
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.