Ahab’s murderous appropriation of Naboth’s vineyard is an example of rulers’ assault upon and destruction of local wealth built up over generations. A contemporary analogy to Ahab’s sin can be found in government treatment of Black communities in highway construction.
When a large crowd of admirers met a large crowd of mourners, Jesus noticed the widow, a political act of directing attention to one whose life was most imperiled. Followers of Christ would do well to do the same.
According to 1 Kings 8, prayer is what Israel is supposed to do in times of helpless hopelessness. The temple is where they turn when there is nowhere to turn. Israel as a whole was invited to appeal to the High King for help in times of trial, and the text leads us to wonder if every polity directs its hopes toward a temple.
Proverbs presents a vision of political wisdom that calls for deep moral integrity of political actors, both in their most public and in their most private behavior. It offers an alternative to the cynical demoralization of contemporary entertainment-driven politics, with its celebration of permission and transgression.
Beyond mere understanding—which we can arrive at with languages not our own—God’s communication in people’s native tongues at Pentecost manifests a deeper commitment to the recipients of revelation. The Holy Spirit addresses us in the language of our hearts and our dreams.
The masters of the demon possessed slave girl in Philippi provide a powerful example of the politics of fear in action. Paul’s reticence to heal the girl and face the likely repercussions in this instance contrasts with the courage of the recently deceased Daniel Berrigan.
The question of the status and authority of the church after Jesus’ bodily departure looms large over the Farewell Discourse, manifesting both the concerns of the disciples and concerns of a later Johannine community. On account of the Spirit’s presence, the church is empowered to speak with a fresh yet authoritative voice to new challenges.
Revelation 21:1-6 contains a dramatic vision of the new Jerusalem, the eschatological city. Unfortunately, the sea enjoys at best an ambiguous status within this new creation, raising important questions for peoples whose life depends upon the oceans.
In Jesus’ teaching concerning the Good Shepherd in John and the healing of Tabitha in Acts we see the importance of hearing and of the forms of response that hearing makes possible, whether for serving and following God or for our serving of each other.
The disciples’ failure to find their desired results when they returned to fishing following the resurrection of Christ resonates with the experience of many who are drawn back to old patterns of life after a personal encounter with Christ. Their struggle to recognize the risen Jesus challenges us to form communities within which Christ’s presence will be apparent to people in a similar state of uncertainty.
That Thomas’ absence when Jesus first appeared to the Twelve after his resurrection was due to his withdrawing from the other disciples following Christ’s crucifixion is an intriguing exegetical possibility. It also frames the events that follow in a manner that may be instructive for the Church in its witness to those who are doubting and agnostic.
Jesus knows full well, after all (cf. Jn. 13:36-38) that Peter is denying him. And yet he does not deny Peter. Even while his disciples are scattering and hiding, Jesus confidently declares that they will bear witness to him, as indeed they would after his resurrection.