Dusting Off the Bible (II) On becoming like the nations (1 Kings 21) Mennonite Church Canada Assembly; Vancouver, BC Saturday, July 14, 2012

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1 Dusting Off the Bible (II) On becoming like the nations (1 Kings 21) Mennonite Church Canada Assembly; Vancouver, BC Saturday, July 14, 2012 A. Is there any word from the Lord? It s been a jam-packed, amazing two days, hasn t it? I found the presentations of Tom and Sheila tremendously inspiring and stimulating. Ted Swartz s sketches added a further dimension. It will take me quite a while to digest everything. As I listened, I was struck by how very different Iur four styles were. If each of you had shared your thoughts on how the Bible might inspire us to be the people God wants us to be, we would have had 400 additional styles. Isn t that marvelous? One, Bible, or as Tom puts it, one archives, and yet countless ways of incarnating that in life. If we all shared real differences no doubt would become evident, but often these differences are more a matter of style than real substance perhaps another insight into how scripture works. I love the language of scripture serving as a reminder of who we are and whose we are, but what if immersing ourselves in that scripture reveals a tension between who we experience ourselves as being, and the vision of that scripture? All too often we are affected by the people around us. One of the ways Israel was impacted by the nations around about her was in her political structure. When the people of Israel became afraid of their neighbours, they demanded of Samuel, give us a king, who will go before us and fight our battles; give us a king like the nations have Josiah, the one of the dusty law book, was one of those kings. His evaluation in the book of Kings is only positive. Zedekiah, the last king of Judah, was the opposite. We read that he did evil in the eyes of the Lord. In the book of Jeremiah, however, there is an interesting little story about him. Just before the Babylonians come to destroy Jerusalem, just as things were falling apart around him, he calls on Jeremiah with a simple question, is there any word from the Lord? Granted, he may have been desperate, but isn t that getting to the heart of our agenda, a question we are asking this weekend? Now we should not kid ourselves. It is not the right question if we simply want to be assured that everything is great. Perhaps the only honest way to ask it is hesitatingly, cautiously, with emotions torn between fear and hope. At points we may even hope there is no word, because that if a word comes, we suspect it may be 1

2 disturbing. But we ask, even when afraid, since we know that if nothing changes, if God does not speak into our world, our future is sealed. So we ask, is there any word from the Lord? It has been a very full weekend. Tonight I will not attempt to present another sweeping analysis, but largely tell a story. I suggested yesterday, that the Bible is essentially a story, with hundreds of sub-stories, honed and adapted over time, so that they invite the listener into the story. Before the invention of electricity and the light bulb evenings were dark. Evenings around the campfire were wonderful times to tell stories. Perhaps we should give more of a priority as a people of God learning how to tell stories, and then telling them to each other, contemporary stories of how God is working among us today, but especially the foundational story an stories in scripture. I invite you not to relax, and listen to a story from the Old Testament, with the question is there any word from the Lord in the background. B. God Sends a Word to Ahab Ahab was another king with a spotty record. He ruled over the Northern Kingdom roughly two centuries before the time of Zedekiah, roughly two centuries after the people had come to Samuel the prophet demanding a king. Israel had been afraid of her neighbours, like the Philistines, and ironically, ended up copying them. Real nations had kings ruling over them Israel wanted to be like those nations. So God gave them King Saul, and the rest is history. Ahab s queen is Jezebel. His main palace is in Samaria, the capital city. A second, somewhat smaller palace is located in the country, in the town of Jezreel. The story has two acts, with the first act having four scenes and the second act having three. Act One, Scene One It's a cool spring evening. Ahab is standing on the balcony of his Jezreel palace, looking over the countryside with some pride. He has a superb view from the palace, across the Jezreel Valley, to the slopes of Mount Gilboa. And it is a beautiful sight. The winter rains have turned everything wonderfully green. The fields of wheat and barley are nearly ready for a bountiful harvest. And what makes it best of all, everything, as far as he can see, is part of his kingdom. Slowly his gaze moves across the landscape. It stops, when he catches sight of a man working industriously, right next to his palace. Clearly he takes good care of his vineyard. The man is carefully tying up each vine so that the fruit will be full and plentiful. And as Ahab watches, his mind goes into overdrive wouldn't it be great if that plot of land were his? He begins imagining the property as part of his royal estates. Of course, he wouldn't need it as a vineyard farmers like the one working below him were forced to supply him with all the grapes and wine he needed in taxes no, he didn't need a vineyard but a royal vegetable garden would 2

3 be just the thing. Yes, he could see it clearly a broad range of vegetables growing right next to his palace. That would be perfect. He can't wait until the farm is his, and his men can begin the conversion process. He runs down the stairs, two stairs at a time, only stopping long enough to ask one of his attendants for the name of the farmer who owns the vineyard next door Naboth he is told and he rushes outside to arrange the transaction. Naboth is still working on his vines when King Ahab approaches. "Naboth" Naboth looks up, and immediately becomes somewhat flustered to see the king himself standing before him. A visit from a government official seldom means good news. But he pulls himself together, and remembers the two policies he always tries to follow when dealing with those in power. Number one: say as little as possible. Number two: be as polite as possible. That's the best way to stay out of trouble. Naboth: Naboth: "Yes, your majesty. What can your humble servant do for you?" "It's a gorgeous day, isn't it? Everything looks wonderful." "It is, your majesty." Although he thought to himself, if you were working as hard as I am in this heat, you wouldn't feel quite so chipper. "Say, I was wondering. I was looking over the neighbourhood from my balcony over there, and I said myself, wouldn't it be great to have my own vegetable garden right where this vineyard is located? And so I was wondering, would you be willing to sell this farm to me?" Naboth sucked in his breath. He had been right. A visit from a king can only spell trouble. But he responded as calmly as he could, Naboth: Naboth: "I don't believe that is possible, your majesty." "You know I would give you a good price for the land I don't cheat my people. Or perhaps you might prefer a trade instead. I've got this great property outside of Megiddo. It's a little further from the town, but it's quite a bit larger than your farm, and you know, Megiddo is where the action is. I'm sure you'll love it." "I don't think so, your majesty." 3

4 Now it's Ahab's turn to be surprised. After all, a king isn't used to being turned down. Doesn't this poor farmer know who he is dealing with. He tries once more. "Now, now, Naboth. I know you must feel at home here. But just look around. See how small your vineyard is. With a larger vineyard you could grow twice as many grapes, and before you know it, you could retire to a villa near the sea. I'll have my scribes draw up a contract. It should be ready for you to sign before you know it." Finally Naboth can't take it any more. All policies about dealing with those in authority are forgotten. Naboth: "Listen up, King Ahab! Aren't your ears working? I said 'No' and I mean 'no.' This is my farm, my land, and you can't force me to sell it to you. You know what your very own priests say at Bethel, how they speak about God having given us this land. And now you want to take this farm away from me? There is no way I'm selling you this land, and that's final." Now Ahab is no dummy. He knows when he has been stymied. He wants that land real bad. But he knows Ahab is right. Slowly he turns around and enters his palace. But each time he looks out, he sees Naboth working furiously in what should be his vegetable garden. Finally he can stand it no longer. He calls his attendants, and announces they are returning to Samaria immediately. All he can think of on the ride back is the vineyard, and how unfair it is that he can't have it. By the time he gets home he is in such a terrible mood that all he can do is lie on his bed, face the wall, and sulk. He doesn't eat; he doesn't talk. His is a royal pout. Comment: Have you ever noticed how easy it is to be like all the nations when it comes to our desires and wants? It happens quite naturally. The Bible calls that coveting. And then, it is so easy to convince oneself that, not only does one want it, one deserves it. Ahab deserved the vineyard. After all, he was king. And we are no different. Television and movies, the supreme communication tools of all the nations today, show us what to want. Before we know it, we believe we deserve them. And once we believe we deserve something, we no longer need to justify working for it, or having it, or even bending some rules to get it. It all becomes so easy. Act One, Scene Two Now Ahab is no dummy. He knows sooner or later someone is bound to notice his mood and begin to ask questions. Finally Queen Jezebel comes around. "Ahab, my dear, is something wrong?" "No. Nothing." 4

5 "But Ahab, you've done nothing but mope for a good two days already. Here, let me feel your forehead and see if you have a fever." "Go away." It's not like if Jezebel is that terribly concerned. She has never been that wild about Ahab. It had been a marriage of convenience, her father's convenience that is. She had been forced to marry Ahab by her father, the King of Tyre. He had tried to explain it as a normal business transaction. But life in Israel was no picnic. She never could get used to the strange ways of the Israelites. No, she isn't overly concerned about Ahab, but she knows Ahab is trying to tell her something, and so she tries one more time. "Now Ahab, you can't spend all your time lying in bed. And you have to eat. Why, at supper today you refused everything, even the grapes which you usually love." The mention of grapes was just too much. All he had been thinking about was how much he wanted that vineyard. And it all burst forth. "You know, I returned from Jezreel two days ago. When I was there I noticed this beautiful little vineyard right next to our country palace. It would make an ideal location for a small vegetable garden. You'ld love it, I'm sure." "And...?" "Well, the owner is a small poor farmer by the name of Naboth. I went up to him and offered to buy his farm from him. I even offered to trade that estate we have near Megiddo for his little property. But he refused. He said something about it being his share of the promised land, and he couldn't sell it to me." "Pardon me!? Aren't you the king? Is this another one of your bizarre customs? Doesn't a king have any power in this land?" She was never sure when Ahab spoke this way whether it really was some Israelite tradition, or whether Ahab was simply being wimpy. And she hated a wimpy king. Real kings were bold and strong, listening to no one. Well, no matter. She smelled an opportunity to show Ahab and his people how real royalty acted. "There, there Ahab. It will all turn out just right. Why don't you get out of your bed, have a good meal, and soon everything will look brighter. And about the vineyard. Just leave it to me. I'll take care of everything. And before you know it, you'll have the vineyard you deserve." And Ahab did as she directed. 5

6 Comment: Manipulation is one of the ways of the nations. It can be very effective. It is surprising what all can be used to manipulate people to do what you want them to do pride, greed, even love can be used. But isn't manipulation a form of violence? Act One, Scene Three Jezebel proceeds up to her study to plan strategy. She has made a commitment. Now she must find a way to accomplish what she has promised. And so she paces, back and forth, trying to come up with a plan. It has to be a plan that takes into consideration Israelite sensitivities and traditions, odd as they may be. Then it comes to her. She recalls an old Israelite law which mandates that the property of someone executed for a crime against the state reverts to the state. There's her answer. She can make use of Israelite that law. Immediately she sets to work. Feverishly she writes a letter to the mayor and council of the town of Jezreel. Dear Sirs: It has come to my attention that a certain citizen of your town has behaved in a manner quite unbecoming of an Israelite. It is reported that on more than one occasion a farmer by the name of Naboth has cursed God, and God's representative on earth, the King of Israel. As you fully realize, such action cannot be ignored if the stability of our state and its religion is to be maintained. I am sure you fully agree. You thus must consider this case with utmost seriousness. It should not be difficult for you to find two witnesses to substantiate the accusation. In order to make a public statement concerning the seriousness of this crime it would be appropriate to have the defendant tried before the whole town. The penalty for the crime should be exacted without delay once the trial has been completed. Only in this way will the religion of our ancestors be protected, and the welfare of our community assured. Sincerely, Your King Ahab P.S.: I understand that your terms as mayor and council members are about to expire this summer. Let me assure you, I am seriously looking at the possibility of reappointment, and am in the process of reviewing all relevant evidence. I trust no negative reports will surface. Jezebel looks at the letter with a smile of satisfaction, then places Ahab's seal on it, and calls for the couriers to deliver it to Jezreel as quickly as possible. She instructs the couriers to wait 6

7 around Jezreel for a few days, just in case a return message may be sent. With that done, she relaxes, and awaits a report. The letter from Samaria causes considerable consternation among the leading men of Jezreel. Naboth is a popular citizen. To have him executed on a trumped up charge isn't going to be easy. But what option do they have? They can ignore the letter, but no doubt losing their privileged positions then would be the least of their concerns. And so, they hold their noses, and begin the judicial proceedings. And Jezebel was right. With the help of some small gifts they discover two men who remember hearing Naboth curse God and king. An assembly is announced for the whole town. Naboth is seated before the assembly, and the charges are proclaimed. The crowd's reaction to the charge is shock and anger. They all know Naboth. They have known him for years, and his parents before him. And they know he has always been a model citizen, and a faithful worshipper of Yahweh. All see through the travesty of the trial. But what can they do? They see that even the mayor and his men are uncomfortable with the proceedings. But the wheels of justice, even when unjust, cannot be stopped. Two witnesses come forward and assert they heard Naboth curse God and king. Without delay Naboth is taken outside the village wall where the witnesses and one or two others stone him until dead. And everyone returns to work, a little wiser, and a little more fearful. Comment: One of the ways of all the nations is to use knowledge or wisdom for selfish or even illegitimate goals. Jezebel appears to have been a master of that. But we are not exempt from this tendency as well. Knowledge of the Bible and theology can be used as weapons rather than means of seeing the light. They can be used to rationalize immoral behaviour, or defend erroneous positions. But then we have fallen into the ways of the nations. For each of us the question is: Am I using my intellect, and what I have learned, as a tool for satisfying my ambitions, or am I and my gifts being used in service of God and humanity? Act One, Scene Four Back in Samaria Jezebel waits anxiously for word from Jezreel. Finally it comes. It is short and sweet. "Naboth was executed this morning." Immediately she rushes to Ahab. "Guess what I heard this morning, Ahab! Remember Naboth, that farmer with the vineyard right next to our palace in Jezreel. Well, he died." "He died? What hap...?" But before he finishes the question, he thinks better of it. After all, Ahab is no dummy. He smells something fishy. But the less he knows the better. Jezebel doesn't even notice his stunted response. 7

8 "I told you you would get that vineyard. Why don't you head out to Jezreel at once. Take some servants with you. Then you can begin tearing out the vines and planting the vegetables." By the time she is finished Ahab has forgotten all about Naboth. His mind is already in Jezreel. He can just see himself, standing on his balcony, looking over the countryside, and admiring the beautiful vegetable garden he would soon have. And he takes Jezebel's advice. The next morning, at the crack of dawn, Ahab and company head out for Jezreel. As soon as they get there the servants begin to remove the vines. As Ahab watches intently from his favourite spot on the balcony, he thinks to himself, "Everything has worked out just right. Is this a great country, or what?" Comment The story is over, right? Of course, we all know it isn't. But Ahab thinks it is. It's striking how frequently events or actions are evaluated too quickly, before the story is really complete. This is true because long term effects cannot be judged immediately. And it is true because a story is never finished until God has spoken. We should remember this when we try to assess the impact of our adopting the ways of the nations. Act Two, Scene One It is early in the evening, in the town of Tishbe, some 25 miles or so to the east of Jezreel. Elijah has just finished cleaning up the yard. "Elijah. Elijah." Elijah hears the voice, and knows who it is, but isn't sure exactly how to respond. True it is an honour to be a special messenger for God, but it also has its down side. If only God would use him more frequently to deliver good news. That would be so much easier. After all, people always appreciate good news. But all too often when God needs a messenger, it is to announce some kind of punishment, and that can be a dangerous business. But when God calls, what can one do but respond? "Yes God. What is it?" "I've got some work for you, Elijah. Remember Ahab, the king in Samaria?" "Do I remember him? How could I forget? Let me ask you, God, do you remember his wife Jezebel? The last time I had contact with them it nearly cost me my life. In fact, Jezebel vowed to have me killed. As far as I know there is still a warrant out for my arrest. If I can help it I'm going to stay as far away from them as possible. 8

9 "Good. You remember Ahab then. Right now he is in a garden, just outside the palace wall in Jezreel. I want you to go there and deliver this message to him. Say to him, Thus says Yahweh. Have you killed and taken possession?'" "Do I have to God? Can't you get someone else this time?" "Tell Ahab that the dogs that licked up Naboth's blood after he had been killed will also lick up his blood." And with that, it was quiet again. Act Two, Scene Two Slowly Elijah saddles his animals and prepares for the trip. This is going to be a tense one again. But there is no way to avoid it. And so, early next morning, he sets out for Jezreel. It s a hot, windy day. Crossing the Jordan is never easy, especially in spring when the water is still high. But he makes it, and the closer he gets to Jezreel, the more anxious he becomes. How will Ahab take the message? Will he accept it, or will he reject it? Will he try to have him killed, or will he let him go in peace? As he approaches Jezreel he sees the palace on the edge of the town. And sure enough, there is Ahab, standing on his balcony, looking down at his newly converted vegetable garden. Before Elijah has a chance to speak, Ahab challenges him. "What are you doing here, Elijah? Are you looking for me? Are you going to give me a sermon again?" "Yes, I have found you. And I do have a message for you. Thus says Yahweh, 'Have you killed and taken possession.'" So that's what happened, thought Ahab. I suspected Naboth hadn't died a natural death. "Ahab, do you remember Jeroboam?" "Of course I remember Jeroboam. He was the first king of our glorious kingdom of Israel. What about him?" "Do you remember what happened to his family? "Yes. Everyone was killed in that coup led by Baasha." 9

10 "That will be your fate also. You, and your whole family will meet disaster because you have sold yourself to evil in the sight of God. And the dogs that licked up Naboth's blood when he was killed will also lick up your blood." And having delivered his message, Elijah hurriedly turns around and heads back for Tishbe. It may be evening, but he doesn't want to stay around Jezreel any longer than he has to. Act Two, Scene Three Elijah has just returned to his home from a day of work on the fields outside of the city when, again, he hears a voice. "Elijah. Elijah." "Yes, God. What is it this time?" "Elijah, Don't worry. I have no new assignment this time. I just thought I would bring you up to date with what happened to Ahab." "I guess he's dead by now." "Guess again. You wouldn't believe what happened. He was really taken aback by the message you gave him. And he responded exactly like he should have. He tore his clothes and put on sackcloth. For days on end he fasted and prayed to me, asking for forgiveness." "You're kidding? You sure he wasn't faking it? "Elijah, I'm disappointed in you. If anyone knows faking it's me. No, this was genuine. Ahab's no dummy. He get's himself into all sorts of trouble when he forgets he is king of Israel, and begins to act like if he's a king in one of the nations. But when you get right down to it, he really is a true Israelite. And so I have postponed the punishment I announced. He's got another chance to show me who he really is. I thought you might like to know" As Elijah prepares for the evening meal he marvels at God. At times God seems so harsh, so ready to punish. And then, at other times, God is ready to forgive someone who has sinned as royally as Ahab. 10

11 C. There it is. Remember, our task is to draft the script for our parts in the 21 st century. As we draft the final scene in God s great unfinished drama, let s consider it a little more carefully. Or perhaps, as we often ask when telling a story, what is the moral of the story? Isn t it obvious we are to be like heroic Elijah, that great prophet and messenger from God. We Mennonites would love that, wouldn t we. We often see ourselves as a prophetic people, able to see what others are doing wrong, and then proclaiming God s word of doom on them. But the Elijah of our story really has very little character. He is all clean and white. And moving too quickly to Elijah reminds me of a hermeneutical rule of thumb I sometimes use. I call it my hermeneutics of suspicion: be suspicious of any interpretation which supports your place in society, or previously held theological position. All too often that is a way of avoiding the word God wants to give us through scripture. But if we leave Elijah, what then? Jezebel really isn t much of a character in the story. Whereas Elijah is all white, Jezebel is all black. She isn't "like all the nations." She is a caricature of everything that is evil in the nations. That leaves Ahab. Interestingly, his character is more developed in the story than that of either Jezebel or Elijah, with more potential to provide resources for writing our script for life. Ironic, isn t. We as a Mennonite people have for long tended to think of ourselves as prophetic, when it may be the royal role that is closer to who we really are. Although maybe that shouldn t surprise us. After all, we are generally middle class, generally white, and in positions of relative influence. We may still imagine ourselves as a persecuted minority, but that more accurately reflects the situation of 16 th century Anabaptists, or the Mennonites in the Soviet era, than 21 st century Mennonites, at least here in Canada. Remember, kings were brought into Israel as a way of becoming more like the nations around them. And if you look around this room, or most of our congregations, we look and act very much like the people around us. It may come as a bit of a shock, but I suspect examining the character of Ahab may give us more insight into what faithfulness means than that of either Jezebel or Elijah. He is the one who is tempted to be like all the nations, and he falls mightily for this temptation. He abuses power. He acts as if God is not a factor. Doesn t that sound a lot like the way we often live, and act? We also are tempted to be like all the nations around us. We want what they have. We use education to get ahead. We want to be in control. We want to fit in. Isn't it remarkable how similar Samuel's warning to Israel, at the point of adopting kingship, is to the words of Paul in 11

12 that well known verse from Romans read earlier: Do not be conformed to this world." Do not be like all the nations. But if we leave it there, then once again we have turned Scripture into a moral tale, a kind of manual for being good. Avoid being like Ahab, who walked in the ways of the nations rather than the way of god. Or perhaps, be like Ahab, who humbled himself when the prophet confronted him with his crime. But in either case, it has become a moral tale. The Bible is much more than that. One story by itself can be evocative, but it must be seen within the larger story of the Bible. I remind us of two other stories where people fell into the ways of the nations. In Luke 7 Jesus is in the home of a Pharisee (is that us?), when a sinful woman begins to bathe Jesus feet with her tears, and then dry them with her hair, in the process thoroughly embarrassing the aristocratic host. The story makes it clear this woman is not a model disciple, if there is such a thing. Right there in the Pharisee s home Jesus forgives her sins. We notice the same theme in the story of Zacchaeus. Here is someone who had royally sold himself out to the ways of the nations, become a tax collector, a servant of the occupier. But again, Jesus responds with mercy, announcing that today salvation has come to this house. We people of Mennonite Church Canada live in a world far short of that desired by God, the creator. Inevitably we are influenced by those in that world. An archives of stories may seem like an odd guide for a redeemed people of God in such a world, a people with the commission to be salt and light. But that is what God in God s supreme wisdom has chosen to give us. Having God s direction in such an archives is frustrating, in that it impossible any simple reduction of its message into universally applicable rules or doctrines. But at the same time, it is is absolutely amazing the diversity of this archive can serve as a life-giving window into God across the centuries, around the world, to rich and poor, to the joyful and those mourning. May we immerse ourselves in that witness, may salvation be evident in our house, may the mercy of Jesus Christ be represented in our community so that the nations around us may not only impact us and they surely will but be drawn to become part of that body of Christ. Amen. 12