Reflection - Prophets

http://www.usccb.org/bible/readings/030518.cfm
II Kings 5:1-15
Luke 4:24-30

In the Gospel reading above (Luke 4) Jesus recalls two Old Testament incidents, both of which would have been well known to those listening to him. The more complicated of the two is recounted for us in the first reading. It tells the story of Naaman, a respected, and probably successful army commander of the king of Aram. Unfortunately, the man has leprosy; but he is advised of a prophet in Israel who can cure him. He goes and is freed of his disease.

The second incident is simpler. At the beginning of a period of famine, which had been proclaimed as the work of God by the prophet Elijah, the Lord sent the prophet, for his own safety, to Zar'ephath, which belongs to Si'don. As Elijah enters the city, he sees a woman. He asks her for some water and something to eat.

And she said [to Elijah], "As the LORD your God lives, I have nothing baked, only a handful of meal in a jar, and a little oil in a pitcher; and now, I am gathering a couple of sticks, that I may go in and prepare it for myself and my son, that we may eat it, and die." (I Kings 17:12)

However, in spite of her plight, she proceeds to prepare food for Elijah. In response to her generosity during this desperate circumstance, the prophet says:

“Thus says the LORD the God of Israel, 'The jar of meal shall not be spent, and the pitcher of oil shall not fail, until the day that the LORD sends rain upon the earth.'" (I Kings 17:14)

There are elements of similarity in the two stories; Jesus calls attention to them. Neither Naaman nor the widow belong to any of the twelve tribes of Israel. Neither Naaman nor the widow knew God prior to their encounter with the prophets. Both Naaman and the widow responded favorably to the prophet. It is especially the latter which Jesus places squarely before those criticizing him; and, in anticipation of the examples he offers, he compresses his point into a single, concise statement. It is then that we hear the following: “no prophet is accepted in his own native place”.

The phrase has come to be tossed around freely, and has become a stock phrase — given the right circumstances. The financier is scorned when he says the market will soon undergo a major correction. He replies: “no prophet is accepted in his own native place”. A die-hard Bronco fan is heard with stffled laughter when he says the team will take their division title. He sucks it up and counters with: “no prophet is accepted in his own. . . “

What Jesus meant was substantially different than what is implied by those who use it today to justify their futuristic predictions. While the Old Testament prophets did speak of what was to happen in the future, that future was predicated on and qualified by the behavior of those hearing the message. In point of fact, the core message of each and every prophet, from Moses to John the Baptist, was that the recipient of the message needed to redirect his life toward God. As spoken by Jeremiah, God open the message with a reminder:

For in the day that I brought them out of the land of Egypt, I did not speak to your fathers or command them concerning burnt offerings and sacrifices. But this command I gave them, 'Obey my voice, and I will be your God, and you shall be my people; and walk in all the way that I command you, that it may be well with you.' (Jeremiah 7:22-23)

John the Baptist spoke the same message plainly.

"Repent, for the kingdom of heaven is at hand." (Matthew 3:2)

No matter who delivered the message, it was usually explicated (sometimes negatively, sometimes positively) with the requirements of living with God. Sometimes there were reminders of the people’s failure to be faithful to one God. Sometimes their lamentable disregard for the poor and the orphan and the widow was addressed. Sometimes there was an elaboration of what life could be like if they cooperated in bringing the kingdom. Sometimes there followed a warning of judgment and dire consequences. Whatever preceded or whatever followed the message was always the same.

It‘s tempting to read Jesus’ words to the Scribes and Pharisees and give thanks that we were not among them. It’s also tempting to read Jesus’ words as meaningful only in their historical context as if they are without application for today. But that is a temptation that carries serious risk. We are tempted to believe that there is no necessity for the prophet in today’s world. The Messiah who was foretold has come. We have recognized him and believed; moreover we are members of his church. So why do we even need a prophet, let alone the words he might speak? The early Christians experienced the same temptations; that’s why Paul admonishes:

In many and various ways God spoke of old to our fathers by the prophets; but in these last days he has spoken to us by a Son. (Hebrews 1:1-2)

Do you presume upon the riches of God’s kindness and forbearance and patience? Do you not know that his kindness is meant to lead you to repentance? (Romans 2:4)

For he says, " At the acceptable time I have listened to you, and helped you on the day of salvation."Behold, now is the acceptable time; behold, now is the day of salvation.” (II Corinthians 6:2)

When we recall the parable of Jesus in which the master unsuccessfully sent servants to collect from the tenants what was due and ultimately sent his Son who was killed by those same tenants, and when we graft his story onto the words of Paul — in these last days — we should hear something ominous indeed. Jesus may have completed the work which the Father sent him to do, but we haven’t. Our work is still before us and it is the same work to which men have been directed through the centuries: "Repent, for the kingdom of heaven is at hand." (Matthew 3:2) And, just so I have convinced myself of the work remaining, I ask myself a simple question: Have I completely surrendered to the will of the Father?

Clearly, there is work left to do.