Second Sunday after Pentecost

Our circumstances and perspective can turn on a dime

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June 19, 2022

Alternate First Reading
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Commentary on 1 Kings 19:1-4 [5-7] 8-15a

The account of Elijah’s flight to Horeb follows on the heels of two spectacular demonstrations of Yahweh’s power at Mount Carmel. The first instance recounts a dramatic contest with four hundred fifty prophets of Baal, during which Yahweh displays divine supremacy by sending fire to burn up a sacrifice on an altar saturated with water (18:20-40)—leading the onlookers to slaughter the impotent prophets of the losing deity. The second instance reports the end of a drought that Elijah had earlier decreed (17:1; 18:41-46). 

In the prior account, we see a confident and fearless prophet, who openly confronts a powerful king, depends on Yahweh for sustenance, brings a widow’s dead son to life, and provokes prophetic adversaries with bravado.

What a shock, then, when the narrative takes a sudden and surprising turn. A threat from the queen inexplicably strikes Elijah with fear, and he runs for his life. The prophet we now see is gripped by such crushing despair that he wants to die. He complains bitterly, with a considerable degree of self-pity. As he reflects on his situation, Elijah does not think about the great works of God he has witnessed and participated in. He does not rejoice in decisive victories. Instead, he looks inward, overwhelmed by disappointment, danger, and defeat.

The narrator accentuates the reversal of Elijah’s mood and fortunes through repetition and contrast:

    • Jezebel knows where to find Elijah, although Ahab could not (18:9-12).
    • At Carmel, Elijah revels in the claim that “I myself am the only prophet of Yahweh left” (18:22a); now the same declaration is a whining discouragement (19:10, 14).
    • At Carmel, Elijah rebuilt an altar to Yahweh, witnessed the killing of Baal’s prophets, and brought the people back to covenant fidelity; now he sees only an Israel that has torn down altars, abandoned the covenant, and had its prophets killed.
    • At Horeb, Elijah hides in a cave and complains about being alone (verse 9), ironically recalling Obadiah’s earlier report that he has hidden one hundred fifty prophets in a cave (18:13).

The sense of reversal is heightened by contrasting repetitions within the unit.

    • Elijah flees in terror when he hears that Jezebel seeks his life (verse 2) but asks God to take his life (verse 4).
    • Jezebel sends a messenger who threatens death and rouses Elijah (verse 2), and Yahweh sends a messenger who provides food for the journey (verses 7-8). Malakh occurs both times in the Hebrew text.
    • Elijah lies down after eating the food Yahweh’s messenger provides the first time, but gets up and journeys to Horeb the second time.

Allusions to other biblical texts construct an even wider web of reversals.

    • Elijah’s flight evokes Hagar’s journeys (Genesis 16:7-14; 21:14-19). Hagar also flees southward and is met by Yahweh’s messenger, who asks two location-oriented questions and tells her to return (verse 9; see also 1 Kings 19:15).
    • The reference to Horeb links the account to Deuteronomy, which uses this name for the site of Israel’s covenant and thus to the centrality of covenantal fidelity the book emphasizes (Deuteronomy 6:4-9; 10:12-20; 29:1-28). Elijah’s complaint that Israel has pulled down Yahweh’s altars stands in counterpoint to Deuteronomy’s command that Israel pull down all Canaanite altars (Deuteronomy 7:5-6).
    • The theophany that Elijah experiences at Horeb echoes the theophany Moses receives in the same vicinity. Yahweh calls both men to “stand” while Yahweh passes by (verses 11-13; see also Exodus 33:18-23), and both experience the theophany from an opening within rock. Notably, the narrator comments that Yahweh was not in the wind, the earthquake, or the fire, all of which are commonly associated with theophanies.

We also note a change in the tone of the narrative. The narration in the previous unit has been clear and straightforward. Yet, now it generates uncertainty, dislocation, and obscurity, taking a meandering course and raising questions. We are not told what Elijah is thinking or feeling. We have only his words. Why does Jezebel threaten Elijah rather than sending someone to kill him? Why does Elijah flee to Horeb? Does he want out? Does he intend to enact a symbolic renewal of the covenant, now that the nation has rejected Baal? The angel’s twice-voiced question brings the sense of aimlessness to the surface: “What are you doing here, Elijah?” 

We are drawn, finally, to Yahweh’s role in the narrative, which is brought to the foreground through the three prominent repetitions. 

    • The reports that Yahweh’s angel provides food and water to Elijah confirm Yahweh’s care of, concern for, and commitment to the prophet. It is a journey that the servant takes but that Yahweh sustains.
    • Yahweh’s twice-voiced question—“What are you doing here, Elijah?”—expresses both concern and an invitation to take stock of where he is and what he is doing at this point in time.
    • Yahweh’s self-disclosure through an ethereal voice rather than cataclysmic manifestations, re-centers Elijah away from the spectacular, divine manifestations of Yahweh’s presence so recently witnessed at Carmel, to the mundane, quiet, and decidedly unspectacular, steady cadences of everyday life with Yahweh as the journey continues.

The motifs of reversal, disappointment, exhaustion, and aimlessness may find resonance with congregations and pastors worn down by an interminable pandemic, political polarization, conspiracy-theory madness, economic hardship, deferred dreams, dislocated populations, and now, the specter of global war. Or where memories of powerful, vibrant, Spirit-empowered ministry have given way to enervated inertia and a desert outlook. Ministry in the era of the Great Resignation can deplete energy and numb the soul.

Elijah’s story reminds us that our circumstances and perspective can turn on a dime. It assures us that God provides food for the journey as we wander through deserted areas, remembering what we have left but not knowing where we will end up. It removes the burden of pursuing the spectacular, the exciting, and the dramatic, resets our focus on the unspectacular, quiet voice of God that animates ministry within the mundane, and tells us that neither we nor God are finished yet. There is more yet to do and more yet to be disclosed, in a new and unfamiliar desert.