I Kings 17:8-16, (17-24); Psalm 146;
Unexpected
interventions make possible new life.
I Kings 17:9-16 (17-24).
Elijah in
prophetic tradition is a kind of Moses figure.
(See the Special Note on Elijah and Elisha in last Sunday’s
Biblical Words.)
Like the great leader of the exodus, Elijah is a being larger than life, presenting folks with big scary and awesome happenings. He first appears in the Scriptures to make a challenging announcement, without any introduction or preparation: “As Yahweh the God of Israel lives, before whom I stand, there shall be neither dew nor rain these years, except by my word” (I Kings 17:1,NRSV modified). This announcement sets the stage for the
coming warfare of the gods!
Like the great leader of the exodus, Elijah is a being larger than life, presenting folks with big scary and awesome happenings. He first appears in the Scriptures to make a challenging announcement, without any introduction or preparation: “As Yahweh the God of Israel lives, before whom I stand, there shall be neither dew nor rain these years, except by my word” (I Kings 17:1,
A period of years must now pass while
the drought and famine become severe so the final test can be held of what god
controls the weather (the contest in I Kings 18:20-46). These years become a kind of waiting period during which the divine promise has been given but the reality lies in
the future. During those years Elijah
moves mysteriously around the country – or outside the country – to avoid
confrontation with the authorities (see the discussion in I Kings
18:7-16). During these wanderings God
provides for the prophet’s needs.
Our reading presents two incidents of
this waiting period.
When things have gotten bad because of
the drought, God sends Elijah to a widow in
Zarephath, a town in the
territory of the city-state of Sidon (in modern Lebanon ). The widow is out gathering a few
sticks of wood to cook a last meal for herself and her son. She is surprisingly patient as the prophet
asks her first for water, then for food.
Asked for food, she laments, “As Yahweh your God lives, I have … only a
handful of meal in a jar, and a little oil in a jug,” and she concludes by
telling him they are about to die.
Elijah doesn’t let go! “First
make me a little cake… afterwards make something for yourself and your son”
(verse 13). This seems a bit outlandish
to us, but Elijah tips his hand by saying,
“Thus says Yahweh the God of Israel:
The jar of meal will not be emptied
and the jug of oil will not fail
until the day that Yahweh sends rain on
the earth.
(Verse
14, NRSV , modified.)
(This looks like a cultic oracle,
assuring that rain will come before famine.)
It seems clear that the mysterious
prophet has tested the poor woman. Will
she yield to the holy man’s extravagant claim upon her last meager resources,
or will she close him out because of her own desperate need? The story makes clear that God sent the
prophet to a compassionate and admirable non-Israelite woman. (Jesus would encounter such a passionate
non-Israelite woman as he wandered in this same territory of Sidon , Mark 7:24-30.)
The optional
reading (verses 17-24)
tells a second incident with the same widow.
Her son becomes very ill and dies.
Just as the holy man is the cause of the good that comes to them, so he
must be the cause of the evil that comes.
So the widow says, “You have come to me to bring my sin to remembrance,
and to cause the death of my son!” (verse 18).
To prove that he is not an agent of doom, Elijah takes the child
upstairs, raises an aggressive lament to Yahweh, performs a few magical
operations, and brings the boy back to life.
Besides the food in the famine, bringing
the dead back to life is a sign of a major-caliber intervention of God into the
dismal affairs of innocent and depressed folks among Israel ’s neighbors.
Psalm 146.
The psalm reading is a hallelujah piece
in which the speaker shouts out a few affirmations that are background chorus
to both the prophetic and the Gospel readings.
Do not put your trust in princes,
in
mortals, in whom there is no help.
When their breath departs, they return
to the earth;
on
that very day their plans perish.
[The Lord] who keeps faith forever;
who
executes justice for the oppressed;
who
gives food to the hungry.
The Lord watches over the strangers;
[the Lord] upholds the orphan and the widow.
(verses 3-4, 6-7, 9, NRSV )
The Epistle readings continue from the letter to the
Galatians. This letter is the most
informative writing we have about the events of Paul’s early career. (Acts on
early Paul is second or third hand at best.
Galatians itself is very direct and under oath, see verse 20.) Our reading is Paul’s own account, not of the
great revelation experience – which we would like so much for him to describe –
but of certain of his movements and contacts during his first seventeen years
as a believer in Christ.
The urgent point that leads Paul to recite these
events is the divine intervention that
caused Paul’s apostolate and that established the gospel for the nations, the
gospel that transcended the Judean torah.
Paul’s gospel is God’s work, not the work of humans. “The gospel that was proclaimed by me is not
of human origin; for I did not receive it from a human source, nor was I taught
it, but I received it through a revelation of Jesus Christ” (verses 11-12, NRSV ).
The total letter to the Galatians insists that a new
thing has happened. As with all great
movements and institutions in human history, times come when the past
structures, forms, and customs have become burdensome, have come to require
more effort to sustain than the benefit they provide is worth. Even if the old forms are retained, in whole
or in part, they must be infused with new life, a new power to generate history
and not just suffer it. There must be
reformations, even revolutions, for humankind to continue in creative and
flourishing life.
Such a time, Paul announces, has come through the
coming and death of Jesus Christ. The
discussions of “justification” and the polarity of law and grace in Galatians
are about such a new departure, about such a new advent of life in, or in place
of, old ways of being in the world.
Luke 7:11-17.
The Gospel reading is a twin to the prophetic
reading.
A widow whose only son has died receives him back from death through the
care of a holy man. In a world that
would normally know only a funeral, a divine intervention occurs and life
continues because of a radically new possibility.
The story set in the Galilean village of Nain
is told only by Luke. It follows the
story of healing the servant of the Roman centurion in Capernaum , and this episode takes Jesus to yet another
Galilean town. Unlike the prophetic
story of Elijah raising the widow’s son, this is not set in foreign territory,
but also, Jesus had no prior contact with this widow so he is not somehow
responsible for the family, as Elijah was in Zarephath.
In part, Luke has put this story here because of the
next episode in Luke’s narrative. (The
surrounding material, the Centurion before and the Baptist material after, are
from the Q source; see Matthew 8:5-13 and 11:2-6.) When Jesus reported to John the Baptist the
marvelous things happening in this messianic dawn, the list includes “the dead
are raised” (7:22 , NRSV ). The Nain
story documents that “sign” of God’s intervention in the present age.
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