Living Apocalyptically, First Congregational UCC, Rock Springs, WY

Living Apocalyptically
By Rev Steven R Mitchell
First Congregational UCC, Rock Springs, WY June 27, 2010
Based on 1 Kings 2:1-2, 6-14 and Luke 9:51-62


There is a commercial that appears periodically where a person is having a plain glass of tomato juice, and then they hit the side of their head with the realization that they “could have had a glass of V8!” In my continual study within the Holy Scriptures there are times that I have a similar revelation and discover something within its text that I had not previously been aware of. This happened this week with the realization of the importance of the Prophet Elijah. I must have been asleep in Hebrew class the week we studied him.
I was aware that Elijah had encountered the wrath of Queen Jezebel in defending God’s covenant with Israel against her false god Baal; and of his bringing God’s wrath upon the priests of Baal, having all 450 of them killed after God had accepted Elijah’s offering in the name of Israel, and the god Baal had failed to accept the sacrifice of Jezebel’s priests; and of Elijah being taken up into Heaven by a whirlwind, as we read in this morning’s text.
What I didn’t realize was Moses was not the only person to part waters in order to cross over to the other side. I did not realize that Elijah had parted the waters of the Jordan River, and not just Elijah, but also Elisha doing the same. I also never really realized what the significance was in Elijah not dying, but being taken up into Heaven by God. There are only two men recorded in the Hebrew bible as not ever dying; Enoch and Elijah. We are told that one day Enoch was walking with God, and was no more. There is never any follow up to this story in later Hebrew scripture nor is there any reference made in any of the writings found in the New Testament. We do, however, hear many references made about Elijah in the New Testament, such as the story that Luke tells just prior to what we read today, where Jesus was in retreat with John, James and Peter and had conversations with Moses and Elijah; further, in the earlier part of this chapter in Luke, Jesus was asking Peter who people were saying He was, with Peter replying, “some say John the Baptist, others say Elijah…”. Within the book of Revelations, Elijah is one of the prophets who are supposed to come back with Jesus. Within Jewish tradition, Elijah is the forerunner of the Messiah and is the “empty seat” at the Passover Seder, as the guest who is always present and watching over Israel. Elijah is this ever present person because, he did not leave this earth by death as everyone else has, save Enoch.
In the Gospel for today, we read where Jesus had set His sights toward Jerusalem. What we don’t read is that this focused determination comes from the discussions that Jesus had just had with Moses and Elijah. In a very real sense, Jesus was being given direction to what He was to do next with his ministry, which was to personally challenge the corruption of the religious leaders (those who were turning their backs to the truth that the God of Israel had laid forth.) Elijah was handing over the mantle, the torch of the Prophet to Jesus, just as Elijah had selected Elisha, and when his work was finished and it was time for him to meet with God, Elijah, handed over the mantle to Elisha, so that Elisha would move forward with the same power to provoke God’s word to a leadership that had turned their backs to the word of their God, JHWH.
Rev Carrie N. Mitchell (no relation to me), Associate Pastor at First Presbyterian of Pittsford, NY gives an excellent review of this story in the Feasting On the Word commentary.
“When we think of a favorite mentor, we often ask ourselves: how has he or she nurtured us in our callings? In the Elijah/Elisha story we see several stages shown in the process. They are 1)inviting, 2) developing, 3)testing, 4)parting, 5)grieving, and 6)confirming.
Following God’s command, Elijah sought Elisha while the latter was plowing and cloaked him with his mantle.(the invitation) Although Scripture makes no mention of Elisha between his calling and today’s text, Elijah is busy pronouncing God’s judgment upon Kings Ahab and Ahaziah, thus giving on-the-job training to Elisha. (development) Elijah encouraged Elisha to stay behind three times, and each time Elisha insisted upon following. This parallels Peter’s threefold denial of Christ in his passion, and the resurrected Christ’s three times asking Peter if he loved him. I would also interject that this reminds me of Naomi requesting Ruth to stay behind with her own people, but Ruth’s continual insistence to follow her mother-in-law. It is human nature to test the limits of love. (testing) Elisha’s shock at the chariots of fire that separate him from Elijah reminds us that even anticipated separations are painful for those left behind. (parting)
Knowing Elijah would be taken from him did not minimize Elisha’s Grief; rather it made his own ministry more poignant. Composer Giacomo Puccini wrote a number of famous operas. In 1922, he was suddenly stricken by cancer while working on his last opera, Turandot, which many now consider his best. Puccini said to his students, “If I don’t finish Turandot, I want you to finish it for me.” Shortly afterward he died. Puccini’s students studied the opera carefully and soon completed it. In 1926 the world premiere of Turandot was performed in Milan with Puccini’s favorite student, Arturo Toscanini, directing. At the point where Puccini had been forced to lay down his pin, Toscanini stopped the opera and in tears cried out to the audience, “Thus far the Master wrote, but he died.” A vast silence filled the opera house. Toscanini smiled through his tears and exclaimed, “But his disciples finished his work.” When Turandot ended, the audience broke into thunderous applause.
Elijah knew Elisha would be his successor but left that revelation to God. Although Elisha asked to inherit a double share of Elijah’s spirit, Elijah did not promise it to him; rather, he called Elisha to vigilance upon his departure so that God’s will might be revealed directly. When Elisha did see Elijah’s dramatic departure, picked up his passed-on mantle, struck the water, and crossed over, he was confirmed in his new role.” pg 173-177 Feasting on the Word.
Elijah as a prophet, saw the yoke of injustice being cast upon the people of Israel, not by the Pharaohs of Egypt but rather by the pharaohs of their own Kings. In the books of First and Second Kings, Israel’s main challenge is remaining faithful to YHWH in a world in which Pharaoh (or manmade kingdoms) appears to have all the power. Israel’s continual temptation is to buy into Pharaoh’s view of reality and operate, as the pragmatists advise, as if immanent power were everything and transcendent power nothing. Feasting on the Word commentary
The unique call of the prophet, in this context, is to open the nation’s eyes to the illusory nature of Pharaoh’s power and the ultimate reality of YHWH’S. In order to do so, however, the prophet must be equipped with the penetrating vision that is required to perceive YHWH’S supreme power and authority through Pharaoh’s thick smoke screen. Pg 176 of Feasting on the Word
These smoke screens come in many forms, as we read through both the Hebrew and Christian Scriptures. For Moses the smoke screen could be symbolized by the ring of smoke that hid him from the people of Israel, while Moses was receiving the Ten Commandments, and by how that smoke on Mt Sinai disappeared as Moses brought God’s law to the Israelites. For Elijah and Elisha both, the river Jordan represents the smoke screen. As for Elijah, he had to part the waters to cross over to the other side where he was to meet God and join God in Heaven. For Elisha, he had to be able to part the waters of the Jordan to get back into the world where he was to carry on the work that Elijah had been doing, and by parting the waters of the Jordan, he was confirmed of his authority to do this work. For Jesus, as he died on the cross, the curtain in the Temple was torn in two, thereby opening direct access for the people to God. Finally, the coming of the Holy Spirit upon the disciples of Christ on the day of Penecost, provided the direct gift of God’s spirit to all who were open to receive it, allowing for God’s word to be delivered in every person’s language.
These are all “apocalyptic” events. The basic meaning of this word is “vision to perceive and discern the reality of Gods activity within Gods creation.” As a church, are we able to be visionaries of God’s activity, or are we living our existence lost in the smoke screens of the Pharaohs among us? What is the Pharaoh that we need to break from? Are we slaves to tradition, of the memories of days gone by, of ministries that no longer exist or have little relevance to today’s social needs? As Christians, do we hide behind our baptism, thinking this is all we need, to be a part of God’s family?
In order for Elisha to be able to pick up where Elijah left off, he first had to accept the invitation to become a person who would have vision and discernment from God. Elisha, then had to study and train for the job. For us, this means personal study of the Holy Scriptures as well as other Inspirational works, as well, as dedicated time in prayer (for God speaks in the silence.) We then have to take action upon what we learn; we do this by taking on the role of the prophet in our community.
As Elisha began his work as Prophet, he did not follow the path that Elijah had made, rather Elisha developed his own ministry. Unlike Elijah who worked as a solitary individual, Elisha works closely with several prophetic “companies.” His miracles are quite secular, most often done for the benefit of the “sons of the prophets” and their families, and usually have no moral or religious implications, whereas, Elijah was forcing the hand of Baal. Elisha finishes the work assigned to Elijah by anointing Hazael as king of Aram and Jehu as king of Israel. As he skillfully manipulates political and historical events, Elisha serves the purposes of the God who works behind the scenes of human history. Feasting on the Word Commentary
Like Toscanini pointed out in the premiere of Puccini’s final “uncompleted” work of Turandot, the master started the work, but it was his students who finished it. Elijah starts the work of helping Israel remember whom their God is, but it is Elisha who completes the plan God had started. With the words and works of Jesus Christ, the disciples picked up the mantle and have passed God’s words on to us. The work of God here through First Congregational has been passed on to us, but we are not asked to carry on the work of ministry in the form that has been handed to us. Rather we are like Elisha; we need to gain a vision of what is needed today for our society, not trying to minister to something that no longer exists, but rather discerning to whom we need to minister and how will we best be able to do this. This is what “Living Apocalyptically” is about: to live our ministry with vision and discernment, which can only be done with earnest dedicated discipleship and seeking God’s will for ourselves as well as our church. Amen