The back story to our Old Testament reading is this. The king, Ahab, had made a marriage alliance with his neighbour to the north. His wife, Jezebel, had brought with her the worship of her gods, Baal and his consort Asherah – who controlled the rain, and the fertility of the land – along with a systematic marginalisation of Israelite worship. A hostile takeover bid. Ahab leads a realignment from trust in the god who had rescued a people from slavery and established a society based on freedom from fear, to deference to gods who wished to enslave them once again.
In a direct show-down, Elijah, a prophet of the Israelites’ god Yahweh, declares that there will be no rain on the land except by his word. Elijah goes into hiding for three years of drought. During this time, Jezebel schemes that the companies of the prophets of Yahweh – the forerunners of monastic communal life – be rounded-up and killed.
After three years, Elijah presents himself to Ahab, and proposes a contest, between himself and the prophets of Baal and of Asherah, to decide once-and-for-all where the loyalty of the people should lie. It is a resounding victory for Elijah, who then personally carries out what was always going to be the outcome, the execution of the defeated side in the battle. Then, the land released, Elijah calls up rain.
This is unambiguously the realm of enemies, and of warfare between opposing rulers. We might substitute gods for nation states, or diametrically-opposed political philosophies.
Against this backdrop, it is remarkable that Elijah instructs Ahab to eat and drink, and then to hurry home. In other words, his concern is that his enemy should celebrate the breaking of the drought that was – at least in the worldview of the story – both caused and prolonged by Ahab’s policy. His enemy should not miss out on the celebration. And at an even more fundamental level, Elijah – for three years on the run – demonstrates concern that his enemy should reach shelter.
That is a mind-blowing way to treat an enemy.
It is a way that – with absolutely no guarantee – might just turn an enemy into a friend.
It is a way of righteousness – of seeking to live in right relationship – that exceeds tradition and inherited wisdom; and triumphs over self-interest – and, ultimately, over self-destruction. The righteousness of freedom, found in the kingdom of heaven, the reign of God.