First Reading 1 Kings 18: 20-39
Psalm Ps. 16: 1-2a. 4.5 and 8. 11 (R. 1)
Gospel Matthew 5: 17-19
We are presented with two readings which, I believe, we are familiar with. While Elijah's battle with the prophets of Baal may aim at proving the might of God, Jesus teaches about the Law and the Prophets.
In the first reading, Elijah engages in a battle with the prophets of Baal on Mount Carmel, a sacred arena. This battle is over the price of the true God. While the author presents an elaborate narrative, I would want us to focus on a differing element which drew the disparity between Baal and God. That element is fire.
The mention of fire is not new to the Israelites. Its function in divine election. This election is either an appointment and acceptance (cf. Num. 11:1-3; Lev. 9:24; Jgs. 6:21) w7hich culminates in exaltation or chosen to be destroyed by reason of misdeed. Hence, we notice that places were destroyed by fire (cf. Gen. 19: 24).
Baal was not able to respond to the call of its worshippers. In fact, Baal is just one of the numerous Canaanite and Phoenician local deities (cf. Jgs. 2:11). Elijah called out to God and he responded by fire.
Could it be that Baal has an association with fire that the people quickly accepted the challenge? Could it be that an altar built for God at Carmel was destroyed and replaced with altar(s) for Baal so that they were confident Baal possessed the arena in which case he will not fail to hear them?
The element of fire, as we see in the first reading, differentiates what is false from what is true. Fire, I believe, is associated with strength, the ability to overcome and the capacity to expose. It is also a purifying element.
The nature of the battle necessitates an acceptance by the Divine and the only way popularly known to the Israelites for divine acceptance of a sacrifice was by fire. An acceptance by fire proves the existence of God and how God is pleased with what is offered. Compared with the smoke of a burning incense, the Psalmist proclaims, let my prayer rise like incense before you (cf. Ps. 141: 2).
By God's redeeming response to Elijah's prayer, faith in the God of Israel was rekindled as they proclaimed The Lord is God! The Lord is God (cf. 1 Kings 19: 38). This is a brief 'Shema', the Jewish confession of faith (cf. Deut. 6: 4-9; 11: 13-21; 15: 37-41).
Jesus continues His teaching and he talks about the Law and Prophets. In his 'lecture' he speaks of the smallest part of a letter. Taken in grammatical terms, the smallest part of a letter is the iota (Greek rendition of the English letter “i”). This corresponds to the smallest letter of the Hebrew Alphabet, yod. The absence of these letters may alter the meaning of a statement in Greek and Hebrew language especially when used in the Dative case. Interestingly, the author of Matthew uses κεραία (keraia) to mean ‘a part of a letter of the alphabet’. Punctuations also constitute small parts of a letter. Removing or misplacing them may also alter the supposed meaning of a statement.
In a sense, Jesus may also be stressing on the fact that the meaning of the Law and the Prophets remains the same. Deliberate removal of an iota or a yod may mislead for which, I believe, lies in the breaking of the commandments. Teaching others to do so attracts a greater punishment of being called least in the Kingdom.
Jesus, I perceive, draws our attention to the interpretation of scripture. Care must be taken so as not to mislead the many who rely on God's Word.
However, there are many of those small letters, those minute inactions we tend to ignore and often rationalize. Pay attention to them. They really matter and impact. They pile up and become the huge and horrific edifices we often do not desire. Work on them as soon as possible lest you are made to pay for them.
Pax Et Bonum
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