SEVENTH SUNDAY OF THE YEAR
Readings
1 Sam 26:2, 7-9,12-13, 22-23
1 Cor 15:45-49
Lk 6:27 - 38
Theme: Generosity and Pardon
The story of Saul and David illustrates the gospel's main theme: forgiveness of one's opponent. At the same time we recognize that David's motive for sparing the king is not the same as that which the gospel asks. Taken from Luke's sermon on the plain, the instruction parallels that of Matthew (Seventh Sunday, Year A). Paul speaks of the first and second Adam. The new Adam is a life giving Spirit.
First Reading
The dramatic account of David's penetration of Saul's camp stems from an early tradition found in 1 Samuel 24 in two quite distinct forms. A full appreciation of the story's tension can be grasped only by reading this chapter in its entirety. Today’s reading focuses on one feature of the story: the sparing of Saul's life.
With a large detachment of military forces, Saul had one in pursuit of his rival David. Size and number are an important feature in the deuteronomic history. David's much small retinue is victorious, as in the case of fighting Goliath (c. 17), since victory is the Lord's and not the work of human agents (Ps 118:14-16).
David's victory over his opponent is achieved by clever strategy and stealth, without compromising principle. With Abishai encouraging David to strike (v8), the tension is heightened, illustrating the ease with which David could have destroyed king. David refuses to strike Saul since the king is the anointed of the Lord. This is not an act of forgiveness or mercy but the recognition of a sacred responsibility.
The victory still belongs to the young warrior. Escaping with the king’s spear and jug, he reminds Saul of how close he was to death at the hands of an insignificant military force (vv22f).
The psalm is appropriate in today's liturgy with its theme of pardon and forgiveness. The Christian assembly gives its “amen” to the biblical teaching with a psalm that speaks of these qualities in God. Commentary is found on the Seventh Sunday of the Year A.
Paul has been dealing with the nature of the resurrected body (15:36- 44) wherein he argues that, with the natural body being the only point of comparison, one's language is inadequate in speaking of the body yet to come. He then makes a comparison between Adam and Christ (vv45 - 46f; Rom 5; 1 Cor15:22). Here for the first time he explicitly calls Christ a second Adam. In quoting Genesis 2: 7, both the common noun (adam, man) and the proper name (Adam) are used. Popular Jewish belief that Adam would return in the end time allows Paul to draw on the image.
The first Adam was natural, earthly and, of course, living. The new Adam (the prototype of all resurrected Christians) is spiritual, heavenly and a life-giver (Gal 4:6; Rom 8:9 - 10). The Corinthians are to remember that they have experience only of the earthly Adam, whose image they all bear (v49). They have not yet been transformed into the image of the heavenly Adam, even though they already possess the seed.
Much of this gospel is drawn from the Q source and common to Matthew and Luke. The Lucan imprint on the material emphasizes strongly the sharing of possessions. Luke presents the radical teaching, adapts it to his Gentile Christian audience (v27a) and stresses the rewards of the kingdom over any human recompense.
As in the Matthean text, Luke emphasizes forgiveness of opponents (27 - 30). The disciple presents himself or herself for blows and even possible denudement rather than respond to maltreatment with a posture of self-protection. A positive attitude of love for enemies, even social pariahs, is a clear trait of the Lucan Jesus in his dealing with the standard opponents of his time, e.g. Samaritans (9:51 - 56; 17:11 - 19) and tax collectors (19:1 -10).
In the following verses (vv30 - 37), Luke alters a standard principle of his Gentile Christian audience. This was the ethic of reciprocity. Loans and requests were admissible with the assurance of restoration in the same amount. The Christian, however, is to give expecting nothing in return. Any type of measured negotiations would not be Christian since such was practiced by non-believers as a matter of course. Where Matthew makes a pejorative comparison with pagans (5:47), the Gentile-sensitive Luke refers only to sinners (vv 32 - 33). Instead of the perfection called for in Matthew (5:48), Luke's inclusion calls for mercy (v36).
The non-judgmental, non-condemnatory, pardoning and generous posture of the final verses (vv37 - 38) should be related to the sermon's theme of appropriate sharing without questioning, rather than as general exhortations. The reward will come from God and will be super-abundant, like gifts tightly packed and solid, landing in one's lap. How will the reward be measured? To the extent that the disciple himself is generous (v38). Failure to be generous will limit God's response (16:19-31). This theme of generosity and mercy is central to Luke, repeatedly noted in Jesus' comportment and teaching (7:11 -17; 7:36-48; 14:12 - 24).
Once again this year, we have returned to Jesus'
challenging teaching on forgiveness and pardon. The dealings of David with Saul
were marked by respect, a first step toward, but hardly co-extensive with,
Jesus' words on total forgiveness.
The dominant note in Luke is limitless generosity
without expecting recompense. This can apply as well to personal hurts as it to
donations and loans. This is the meaning of Christian love. It is the Spirit of
Jesus himself. It is not correct to call it disinterested since God’s
recompense will come in its own time and its own way.
This is what Christian holiness or otherness
means. God’s own nature is reflected in human conduct. “Thus shall all people
know that you are my disciples…” If Christians operate solely on human values,
then the salt and light are gone. Christianity, then, has no meaning. We are
called to be different.
Jesus teaches with authority. He is breaking new
ground and does not hesitate to compare his teaching with the Mosaic Law. This
throws a strong light on Jesus' understanding of his singular role in the plan
of God.
We wonder at times about the resurrected body, no
less than did the Corinthians. Paul argues strongly for it as a fact but will
not be cornered into describing it. It differs from our present state just as
the tree differs from the
seed. It is because immortality is so important to Christian belief that Paul
does not hesitate to address the question.
Homiletic and Catechetical Helps
1. Giving and lending with no return.
2. The question of interest on a loan; the usury question in the church.
3. Respect for civil authority.
4. Respect for human life; capital punishment.
5. Comparing David's pardon and that of Christ.
6. Attitude toward war in Hebrew Scriptures and Christian scriptures.
7. Bodily resurrection and immortality.
8. Concrete ideas on sharing.