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| “Elijah Meeting Ahab and Jezebel in Naboth's Vineyard” by Sir Francis Bernard Dicksee, 1873. |
Commentary:
Reading 1: 1 Kings 21:1-16
Commentary on 1 Kgs 21:1-16
The story of the murder of Naboth by Jezebel is within the "Elijah Cycle" of this historical book. In this part of the story, we are given some insights into ancient Hebrew tradition. First, Naboth did not refuse to sell his vineyard because the price was not fair. Rather, he would not sell it because of the tradition of retaining ancestral inheritance. Even the king could not command its sale.
In Jezebel’s treachery we see first that proclaiming a fast would have been done to atone for sin. In this case, there was some negative event, thought to be brought on by a violation of God’s law. Placing Naboth “at the head of the people” would have identified him as the one to whom this sin was attributed. Then having two dishonest witnesses (recall Mosaic Law requires two witnesses (Numbers 35:30, Deuteronomy 17:6) accuse him of blasphemy would have cost Naboth his life. Apparently, as a result of this type of death, the condemned person's property was forfeit to the crown.
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Responsorial Psalm: Psalm 5:2-3ab, 4b-6a, 6b-7
R. (2b) Lord, listen to my groaning.
Commentary on Ps 5:2-3ab, 4b-6a, 6b-7
Psalm 5 is an individual lament contrasting the saving power of God with the lies of evil people. In these strophes, the psalmist pleads that God will visit judgment on those who lie and commit evil deeds.
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Gospel: Matthew 5:38-42
Commentary on Mt 5:38-42
Jesus quotes Mosaic Law from Leviticus 24:20. The Old Testament commandment was meant to moderate vengeance. The punishment was not to exceed the injury done. Jesus forbids even this proportionate retaliation, rejecting physical revenge completely: “…turn the other one to him as well.” He goes further with four additional examples, saying that the Christian is not to resist litigation but to offer more than is asked, offer more service than what is asked, and loan to others who wish to borrow. With these examples, the Lord shows how it must be between those who follow him to the Kingdom of God. The Lord redefines the term “neighbor” who was traditionally held to be one’s countryman. Jesus extends his commandment, to “love your neighbor,” even to enemies and those who persecute. In doing so, Jesus once more broadens the invitation to follow him to include not just the Jewish people, but all peoples.
Psalm 5 is an individual lament contrasting the saving power of God with the lies of evil people. In these strophes, the psalmist pleads that God will visit judgment on those who lie and commit evil deeds.
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Gospel: Matthew 5:38-42
Commentary on Mt 5:38-42
Jesus quotes Mosaic Law from Leviticus 24:20. The Old Testament commandment was meant to moderate vengeance. The punishment was not to exceed the injury done. Jesus forbids even this proportionate retaliation, rejecting physical revenge completely: “…turn the other one to him as well.” He goes further with four additional examples, saying that the Christian is not to resist litigation but to offer more than is asked, offer more service than what is asked, and loan to others who wish to borrow. With these examples, the Lord shows how it must be between those who follow him to the Kingdom of God. The Lord redefines the term “neighbor” who was traditionally held to be one’s countryman. Jesus extends his commandment, to “love your neighbor,” even to enemies and those who persecute. In doing so, Jesus once more broadens the invitation to follow him to include not just the Jewish people, but all peoples.
CCC: Mt 5:42 2443
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Reflection:
Every once in a while we are given readings which, by their contrast, provide us with a glimpse of just how radical Jesus’ teaching was. Today we see such a contrast. In the first reading, note how Mosaic Law could be twisted and used for evil purposes. Jezebel clearly knew what she was doing when it came to the Law. She used the tradition that any negative impact on the community, such as famine, crop failure, disease, or even accidents that resulted in crippling injury or death, were thought to be purposeful punishments initiated by God for sins committed by an individual or group. As we can deduce from the story in the First Book of Kings, sometimes it was not clear who the punishment was aimed at, or what the sin was.
Jezebel arranged for these two facts to become clear, first by singling out Naboth as a person upon whom the blame should be cast, and then providing witnesses who would perjure themselves, accusing Naboth of blasphemy, a crime under Mosaic Law punishable by death. (See Leviticus 24:14-23, note also that this is the same section of the Law Jesus is interpreting in the Gospel of St. Matthew.)
We see the evil plans of Jezebel playing out as she intended, and Naboth was killed as a result. The Law was used, not as God intended, but to fulfill the greedy desires of people. Those who committed this brash act were quite aware of what they were doing. The Psalmist sings about such people, imploring God to punish those who lie and deceive. We suspect that Jezebel and her schemes will not have gone unpunished.
But we can see the Law used time and again for purposes other than that for which it was handed down. Jesus takes the very Law Jezebel uses and tells his followers that God’s will does not include vendetta. It does not include exacting justice (had the Lord’s interpretation of the Law been in effect at the time of Naboth, he could not have been killed at all). In extending God’s law of love to the whole of humankind, Jesus changes how Christians, his followers, must behave toward others. In such a faith community, abuses of the Law are not possible because the principle or foundational law is: “Love one another.”
It does not feel like we have adequately described the huge contrast here, but, as always, we leave it to prayer. Today we pray that when we encounter those who are uncharitable, we meet them with charity. When we meet those who hate, we counter with love. It is what we are called to do as followers of Christ.
Pax
[1] The picture is “Elijah Meeting Ahab and Jezebel in Naboth's Vineyard” by Sir Francis Bernard Dicksee, 1873.
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