The historical books of the Hebrew Scriptures contain some of the most colorful characters in the Bible. In the First Reading appointed for the 10th Sunday in Pentecost in the Year of Matthew, I Kings 19:9-18 we meet one of these colorful characters; a prophet named Elijah. When we enter the story Elijah has just learned that because of his victory over the prophets of Baal at Mount Carmel, Queen Jezebel has vowed to kill him before the day's end. Elijah has fled into the wilderness, hoping to die. God, however, has other ideas and sends angels to minister to him. We encounter Elijah in his despair. This story will touch any who hear it. The preacher does well to let the story do its work.
(The following questions have been developed to explore some of the fundamental concerns of Law and Gospel preachers around the function of the Word. This is crucial since the way the Word functions is precisely the way the sermon must function, at least in part. For more on the method behind these questions and Law and Gospel preaching in general, see my brief guide, Afflicting the Comfortable, Comforting the Afflicted, available from wipfandstock.com and amazon.)
1. How does the Word function in the text? This text is full of encouragement to a weary soul, and as such it functions as Gospel. Already, prior to this text we know of God's care for Elijah through the angels. Now we hear God speaking to Elijah and assuring him that spectacular powers - wind and earthquakes and fire - such as seem available to King Ahab and Queen Jezebel, his enemies, are not God's ways. Rather the small voice that inspires a person to faith and service, that is where God's power resides. Finally, God assures Elijah that he is not the only faithful one left in Israel. This too is a gospel word.
2. How is the Word not functioning in the text? There is little Law in this text, little suggestion of our need for God. Having said that, Elijah's despair is certainly evidence of our need for God, yet there is no Word of judgment here, no Word that suggests Elijah lacks faith or trust in God, even in his despair.
3. With whom are you identifying in the text? It is always important to identify with the one to whom the Word is addressed, and in this case, it is Elijah. We too are fed by the hand of God on a daily basis. Inspite of God's faithfulness, we too can slip into despair, living in a world like Elijah's, full of corruption, injustice, greed, violence, and wickedness.
4. What, if any, call to obedience is there in this text? Near the end of the encounter, God says to Elijah, "Go, return on your way to the wilderness of Damascus." This is a call to obedience. God has made clear to Elijah his love for him and now he calls Elijah to get up and get back at the work that he has been called to do.
5. What Law/Gospel couplet is suggested by this text? The state of Elijah is the clue to any couplets we could imagine for this text. Here are some ideas: despairing/rejoicing; hungry/fed; wanting to die/passionate to live.
6. Exegetical work: There is an interesting inclusio in verses 9 and 13 and verses 10 and 14. The question which God asks Elijah is exactly the same in both, and the answer Elijah gives is also exactly the same. What happens in verses 11 and 12 doesn't seem to effect Elijah - the wind, earthquake, fire and small voice. Elijah is still in his funk. But then God seems to say to Elijah, "Enough of this moping around; get on with your work." In verse 15 God says to go back to the wilderness from whence he came. It seems to be God saying, "The work that you are called to, get back to it. Do not fear Ahab and Jezebel." This notion, that the wind, quake, and fire are metaphors for the power of Elijah's enemies is picked up by the 16th century Puritan preacher, Thomas Adams, in his commentary. He likens the wind to King Henry VIII, the quake to King Edward, and the fire to Queen Mary, all whom Adams claimed to have been exceedingly wicked. Interestingly Adams said that the still small voice was heard during the reign of Queen Elizabeth. Adams writes: "And God came with this voice. This sweet and blessed voice is still continued by our gracious Sovereign: God long preserved him with it, and it with him, and us all with them both." (Reformation Commentary on Scriptures, OT, vol. 5, p. 365) Martin Luther referred regularly to this text in his talk about the church, "the holy remnant." In his commentary on Selected Psalms he says this: "The church was, therefore so hidden at that time that it was nowhere except in the eyes of God." (Luther's Works, vol. 13, p. 89). Again in his treatise on the Bondage of the Will, Luther refers to this text: "For it is a characteristic of God to lay low the picked men of Israel and slay the strong ones." (Luther's Works, vol. 33, p. 86) There are numerous other places in Luther's writings where it is clear that Luther, who is leading a small band of adherents, takes much comfort from this story of Elijah and God's assurance that there are yet "seven thousand who have not bowed a knee to Baal."
7. Consider the insights of the pioneers of the New Homiletic? The experience of the text, bringing that to the listener, was the central concern of Fred Craddock. This text is full of experience. It will be the preacher's joy to bring this to life.
Blessings on your proclamation!
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