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From: 1 Kings 17:17-24

The Son of the Widow of Zarephath Restored to Life

[17] After this the son of the woman, the mistress of the house, became ill; and
his illness was so severe that there was no breath left in him. [18] And she said
to Elijah, “What have you against me, O man of God? You have come to me to
bring my sin to remembrance, and to cause the death of my son!” [19] And he
said to her, “Give me your son.” And he took him from her bosom, and carried
him up into the upper chamber, where he lodged, and laid him upon his own bed.
20] And he cried to the LORD, “O LORD my God, hast thou brought calamity
even upon the widow with whom I sojourn, by slaying her son?” [21] Then he
stretched himself upon the child three times, and cried to the LORD, “O LORD
my God, let this child’s soul come into him again.” [22] And the LORD hear-
kened to the voice of Elijah; and the soul of the child came into him again, and
he revived. [23] And Elijah took the child, and brought him down from the upper
chamber into the house, and delivered him to his mother; and Elijah said, “See,
your son lives.” [24] And the woman said to Elijah, “Now I know that you are a
man of God, and that the word of the LORD in your mouth is truth.”

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Commentary:

1 Kings 17:1-2 – 2 Kings 1:18. The ample coverage given to the reign of Ahab is
not so much due to the actions of the king as to the fact that God raised up at
this time prophets who played a critical role in maintaining knowledge and wor-
ship of the God of Israel when they were under threat. The most outstanding of
these prophets is Elijah. It is quite likely that the narratives to do with Elijah
were lifted straight out of another text and inserted here, like other accounts of
prophets of the same time — an unnamed prophet (chap. 20) and Micaiah the
son of Imlah (chap. 22), both of whom speak to the king on God’s behalf during
the war against Syria.

17:1-19:21. The great drought, which is the backdrop of chapters 17-19, seems
to be a divine punishment for the king’s idolatry reported in the previous chapter;
but the main thing it does is to provide an opportunity to show the superiority of
the God of Israel over the Canaanite god Baal. Elijah, whose name means “my
God is the Lord”, is an itinerant prophet who, like the patriarchs, moves around
the country in obedience to the word of the Lord.

God makes himself known in a new way through the prophet Elijah. The same
God who manifested himself as friend and protector of the patriarchs, and who
gave the Law to Moses, now reveals himself as the Lord of creation and of na-
ture. To the Canaanites the god Baal was master of the forces of nature — rain,
storms, fertility etc. Through the prophet Elijah the true God reveals himself to
be distinct from and higher than all those forces, no matter what their power (cf.
19:11-13), as well as being their Lord (cf. 17:1). Elijah is the champion of the
rights of God and of the poor (cf. chap 21) and in this sense he is a model for
all the prophets that will come after him, the so-called writer prophets. “Elijah
is the ‘father’ of the prophets, ‘the generation of those who seek him, who seek
the face of the God of Jacob’ (Ps 24:6)” (Catechism of the Catholic Church,
2582).

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Source: “The Navarre Bible: Text and Commentaries”. Biblical text from the
Revised Standard Version and New Vulgate. Commentaries by members of
the Faculty of Theology, University of Navarre, Spain.

Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States.

From: Galatians 1:11-19

God’s Call

[11] For I would have you know, brethren, that the gospel which was preached by
me is not man’s gospel. [12] For I did not receive it from man, nor was I taught it,
but it came through a revelation of Jesus Christ.

[13] For you have heard of my former life in Judaism, how I persecuted the church
of God violently and tried to destroy it; [14] and I advanced in Judaism beyond ma-
ny of my own age among my people, so extremely zealous was I for the traditions
of my fathers. [15] But when he who had set me apart before I was born, and had
called me through his grace, [16] was pleased to reveal his Son to me, in order
that I might preach him among the Gentiles, I did not confer with flesh and blood,
[17] nor did I go up to Jerusalem to those who were apostles before me, but I
went away into Arabia; and again I returned to Damascus.

[18] Then after three years I went up to Jerusalem to visit Cephas, and remained
with him fifteen days. [19] But I saw none of the other apostles except James the
Lord’s brother.

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Commentary:

11-12. “What shall I do, Lord?” (Acts 22:10), Paul asked at the moment of his
conversion. Jesus replied, ‘Rise, and go into Damascus, and there you will be
told all that is appointed for you to do” (ibid.). The former persecutor, now under
the influence of grace, will receive instruction and Baptism through the ordinary
course of divine Providence—from a man, Ananias. Thereby Jesus led him to hu-
mility, obedience and abandonment. The Gospel which St Paul preached was i-
dentical with that preached by the other Apostles, and already had the character
of “tradition” in the nascent Church (cf. 1 Cor 15:3; Gal 2:2). This is compatible
with Paul’s claim—made in this passage—that his Gospel does not come from
any man but through a revelation from Jesus Christ. Firstly, because on seeing
the risen Christ he was given supernatural light to understand that Jesus was not
only the Messiah but also the Son of God; and also because this first revelation
was followed by many others to which he refers in his epistles (cf. 1 Cor 11:23;
13:3-8 and especially 2 Cor 12:1-4).

St Paul’s was a unique case, because normally a person came to know the Gos-
pel of Christ by receiving it or learning it from those who had seen Christ during
his life on earth and listened to his teachings. This was what happened in St
Luke’s case, for example (cf. Lk 1:2). St Paul still felt the need to go to Jeru-
salem to hear the Apostles’ preaching (cf. below 1:16-18), especially that of St
Peter.

13-14. The Acts of the Apostles tell us about Paul’s religious zeal; a Pharisee,
he had studied under Gamaliel (cf. Acts 22:3; Phil 3:5) and had consented to
and been present at the martyrdom of Stephen (cf. Acts 7:58; 8:1). Saul had
stood out as a persecutor of Christians, so keen was he to seek them out and
imprison them, even going beyond Judea to do so (cf. Acts 9:1-2). Clearly he
had been a man convinced of his Jewish faith, a zealous keeper of the Law,
and proud to be a Jew (cf. Rom 11:1 ; 2 Cor 11:22). Such was the fear the early
Christians had of him that they could not bring themselves to believe in his con-
version (cf. Acts 9:26). However, this same fervor and passion, to use St Augus-
tine’s comparison (cf. “Contra Faustum”, XXII, 70) was like a dense jungle — a
serious obstacle and yet an indication of immensely fertile soil. Our Lord sowed
the seed of the Gospel in that soil and it produced a very rich crop.

Everyone, no matter how irregular his life may have been, can produce good re-
sults like this—with the help of grace, which does not displace nature but heals
and purifies it, and then raises and perfects it: Courage! You...can! Don’t you see
what God’s grace did with sleepy-headed Peter, the coward who had denied him
..., and with Paul, his fierce and relentless persecutor?” (St. J. Escriva, “The
Way”, 483).

15-16. More than once in Scripture we read about God choosing certain people
for special missions even when they were still in their mother’s womb (cf. Jer 1:5;
Is 49:1-5; Lk 1:15; etc.). This emphasizes the fact that God makes a gratuitous
choice: there is no question of the person’s previous merits contributing to God’s
decision. Vocation is a supernatural divine gift, which God has planned from all
eternity. When God made his will known on the road to Damascus (cf. Acts 9:
3-6), St Paul “did not confer with flesh and blood”, that is, did not seek advice
from anyone, because he was absolutely sure that God himself had called him.
Nor did he consent to the prudence of the flesh, seeking to “play safe”: his self-
surrender was immediate, total and unconditional. When the Apostles heard Je-
sus inviting them to follow him, they “immediately left their nets” (Mt 4:20, 22;
Mk 1:18) and followed the Master, leaving everything behind (cf. Lk 5:11). We
see the same thing happening in Saul’s case: he responds immediately. If he
makes his way to Ananias, he does so on the explicit instructions of Jesus—in
order to receive instruction and Baptism and to discover what his mission is to
be (Acts 9:15-16).

God’s call, therefore, should receive an immediate response. “Consider the faith
and obedience of the Apostles”, St John Chrysostom says. “They are in the
midst of their work (and you know how attractive fishing is!). When they hear his
command, they do not vacillate or lose any time: they do not say, ‘Let’s go home
and say goodbye to our parents.’ No, they leave everything and follow him [...].
That is the kind of obedience Christ asks of us — not to delay even a minute, no
matter how important the things that might keep us” (”Hom. on St Matthew”, 14,
2). And St Cyril of Alexandria comments: “For Jesus also said, ‘No one who puts
his hand to the plough and looks back is fit for the Kingdom of God’, and he
looked back who asked permission to return home and speak to his parents. But
we see that the holy Apostles did not act in that way; rather they followed Jesus,
immediately leaving the boat and their parents behind. Paul also acted immedia-
tely. He ‘did not confer with flesh and blood’. That is how those who want to fol-
low Christ must act” (”Commentarium in Lucam”, 9).

A person has a duty to follow Christ even if his relatives are opposed to his doing
so or want him to delay making a final decision, perhaps because they feel that
would be the more (humanly) prudent course: “A person should honor his parents,
but God he should obey. We should love the one who has begotten us, but the
first place should be given to him who created us”, St Augustine says, not min-
cing words (”Sermon 100”).

Even if we are unsure as to whether we are strong enough to persevere, this
should not delay us or concern us: it should simply lead us to pray confidently
for God’s help, because, as Vatican II teaches, when God calls a person, he
“must reply without taking counsel with flesh and blood and must give himself
fully to the work of the Gospel. However, such an answer can only be given with
the encouragement and help of the Holy Spirit [...]. Therefore, he must be pre-
pared to remain faithful to his vocation for life, to renounce himself and everything
that up to this he possessed as his own, and to make himself ‘all things to all
men’ (1 Cor 9:22)” (”Ad Gentes”, 24).

17-19. After a period of time devoted to penance and prayer, St Paul made his
way to Jerusalem (cf. Acts 9:26-30) to see Cephas, that is, Peter. His stay of
two weeks is an important indication of Paul’s recognition of and veneration for
Peter, chosen as he had been as the foundation stone of the Church.

In subsequent generations, right down the centuries, Christians have shown their
love for Peter and his successors, traveling to Rome often at great personal effort
and sometimes, even, risk. “Catholic, apostolic, “Roman”! I want you to be very
Roman. And to be anxious to make your ‘path to Rome’, “videre Petrum” — to see
Peter (St. J. Escriva, “The Way”, 520). Solidarity with and veneration for the Pope
is, then, a clear, practical sign of good Christian spirit.

“James the Lord’s brother” (cf. notes on Mt 12:46-47 and 13:55) is, most com-
mentators think, James the Less (cf. Mk 15:40), also called the son of Alphaeus
(cf. Lk 6:15) and author of the letter which bears his name (cf. Jas 1:1).

Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States.