By Father Paul Nord, O.S.B.
Sunday Scripture
First Reading: 2 Samuel 5:1-3; Response: Psalm 122:1-5; Second Reading: Colossians 1:12-20; Gospel: Luke 23:35-43
The first book of Samuel ends with the death of Saul, the first king of Israel (1 Samuel 31). The second book of Samuel begins with news reaching David that King Saul is dead. Saul had persecuted David, but still David mourns Saul’s death. David insists that since Saul was King, he was “the Lord’s anointed.” Thus David treats the King with respect — both in life and death.
Saul ruled as king over all Twelve Tribes of Israel. After Saul’s death, David’s own tribe of Judah anoints him as their king (2 Samuel 2). After this, “the house of Saul” (his sons) begins a war with “the house of David.” Eventually David won this war, which leads to the events of today’s first reading: “all the elders of Israel came to David in Hebron … and they anointed him king of Israel” (2 Samuel 5:3) — that is, ruling all Twelve Tribes.
Before the elders of Israel anoint David as king, they observe: “Here we are, your bone and your flesh.” They recognize the ethnic unity of all twelve tribes of Israel. The elders recall that “when Saul was our king, it was you (David) who led the Israelites out and brought them back.” This describes David’s leadership in the Israelite military during Saul’s kingship.
When David was king only of the tribe of Judah, he ruled from the city of Hebron. After David became king of all Twelve Tribes of Israel, he conquered the city of Jerusalem from the Jebusites. King David then governed from Jerusalem, his new capital city. By conquering a city that had not previously belonged to any of Israel’s tribes, David established a new “neutral” capital to rule all twelve tribes.
The Responsorial — Psalm 122 — is a “pilgrimage song.” Such songs of praise were sung as the people were traveling up to Jerusalem — especially for the major feasts. At these festival times, the pilgrims would gather around the Temple — called “the house of the Lord.” Thus the psalm begins: “I rejoiced because they said to me, ‘Let us go to the house of the LORD.’”
So the pilgrims travel toward Jerusalem and its Temple. They anticipate their glorious arrival at Jerusalem’s walls, where they will enter one of Jerusalem’s gates. Arriving, these pilgrims can truly say, “And now we have set foot within your gates, O Jerusalem.”
The second stanza describes Jerusalem as a city “built … with compact unity.” It paints a picture of the tribes going up to Jerusalem. The Israelite tribes, they belong to the Lord. The third stanza invokes “the decree for Israel.” They are “to give thanks to the name of the LORD.” Exodus 23:14 describes this decree: “Three times a year you shall celebrate a pilgrim feast to me,” says the Lord God.
Next, Paul exhorts the Colossians to “give thanks to the Father.” This gratitude is a response to redemption through Jesus Christ. Paul tells the Colossians that God “made you fit to share in the inheritance of the holy ones in light.” Redemption in Christ is further described as: “He delivered us from the power of darkness and transferred us to the kingdom of his beloved Son.” Belonging to Christ’s kingdom means acknowledging Jesus Christ as “Lord” — ruler of all creation, and ruler of our lives. Jesus has won for us forgiveness of our sins — redemption which heals humanity’s alienation from God.
In the following verses 1:15-20, Paul gives a powerful statement of the identity of Christ Jesus. This passage can be divided into two parts. Notice the description of Jesus as “the firstborn of all creation” in 1:15 and as “the firstborn from the dead” in 1:18. Verses 1:15-17 describe Jesus as collaborating with God the Father in creating all things. That includes everything “in heaven and on earth” and “the visible and the invisible.” Then 1:18-20 describe Jesus’ triumph over death — accomplished through his Incarnation, Death, and Resurrection. In this way, Jesus acted “to reconcile all things” with God. Like in the first section, “all things” include “those on earth” and “those in heaven.” Jesus has made “peace by the blood of his cross” for all of creation.
Today’s Gospel comes from Luke’s account of Jesus’ crucifixion, as he hangs on the cross. “The rulers sneered at Jesus and said, ‘He saved others, let him save himself if he is the chosen one, the Christ of God.’” Here “rulers” describe those who had sought Jesus’ death. Recall that when Pilate “summoned the chief priests, the rulers, and the people (he) said to them, ‘You brought this man to me and accused him of inciting the people to revolt’” (Luke 23:13-14). The rulers’ mockery repeats Jesus’ teaching that he is “the Christ” — God’s anointed one.
Then the soldiers also begin to mock Jesus. As he hangs from the cross, the soldiers “approached to offer him wine (and) they called out, ‘If you are King of the Jews, save yourself.’” Although Jesus is able to “save himself” — as the mockers suggest — Jesus chooses not to do so because he is redeeming humanity by his death.
The worst mockery of Jesus is the inscription that Pilate had placed above his head: “This is the King of the Jews.” With these words, Pilate mocks what he misperceives to be Jesus’ powerlessness. But Jesus is a king who dies willingly.
Luke 23:32 says: “two others, both criminals, were led away with (Jesus) to be executed.” In verse 39, one of these criminals participates in the mockery of Jesus: “Are you not the Christ? Save yourself and us.”
But the other criminal refuses to mock Jesus. He recognizes Jesus as a righteous man. This criminal recognizes his own guilt. So he rebukes the first criminal, asking, “Have you no fear of God?” This humble criminal then begs for mercy, saying: “Jesus, remember me when you come into your kingdom.” In response, Jesus promises him: “Today you will be with me in Paradise.” Jesus strengthens his promise by beginning: “Amen,” truly, “I say to you.”