SHARING THE SECOND WIND (B: 19th Sun in Ord Time)

First Reading: 1 Kgs 19:4-8 (8 Aug 2021)

We use the expression “second wind” to refer to a renewed rush experienced by an exhausted individual to make one last push toward the attainment of his/her goal. We often find it among athletes, who are at the verge of losing a contest, but will unexplainably regain the strength to persevere toward success. Science attributes this phenomenon to the release of endorphin (i.e., an adrenaline rush) in the body that presses it to perform. Psychology connects it to the subconscious that worries about the negative consequences of a defeat. Spirituality, meanwhile, explains it to the grace of God that supernaturally assists the weakened spirit of a person.

The same situation can be observed in Elijah’s predicament in the First Reading. The prophet was extremely frightened after learning of the resolute order of Queen Jezebel to execute him (1 Kgs 19:2); all his colleague in the league of prophets had already been killed by the sword and it was only Elijah who had survived this persecution (v. 10). Herein, Elijah showed his fear of dying by fleeing into the southern border of Judah in the desert of Beersheba (v. 3). At this point, he depleted all his energy to resume his flight and lost all hope as no assistance was forthcoming. Thus, physically drained under a broom tree, he desperately uttered,

“It is enough, now, O Lord, take away my life, for I am no better than my ancestors” (v. 4). But something extraordinary happened as an angel of the Lord came to feed him (v. 5), encouraging him to proceed to Mt. Horeb to meet God personally (vv. 7), which he readily obeyed (vv. 8-9).

Now, we ask about this so-called “angel of the Lord” who came to Elijah’s rescue. Is this really a supernatural figure sent by God, or, simply, the spirit inside Elijah that motivated him to move on? The Hebrew word used here is malkah, which refers to a heavenly messenger of the Lord (e.g., Gen 48:16) but may, at times, denote human persons such as prophets (e.g., Hag 1:13) or priests (e.g., Mal 2:7) (cf. HALOT). The Septuagint, however, describes this incident in 1 Kgs 19:5 as conducted by “someone,” not necessarily God’s supernatural envoy. It was only in its second appearance that it was called a messenger of the Lord (v. 7) with the Greek angelos. This Greek word is lexically defined as “a human messenger serving as an envoy” or a person with a “transcendent power who carries out various mission or tasks” (cf. BDAG).

In the biblical usage, both the Hebrew malkah and Greek angelos can be referential of human persons who operate to fulfill God’s mission. While most representations in iconography, paintings, and printed art of this incident depicts a winged-creature of God who comforts Elijah—in parallel with a similar event in Jesus’ life that is his temptation in the desert (cf. Mk 1:13; Mt 4:11)—

I think that a reference to a human messenger of God is not improbable at all.

In our contemporary context, we normally seek this “second wind” either from a supernatural source alone or from our own inner chi/energy. On the former, we become resigned to spiritualizing human catastrophes, praying excessively for our deliverance without doing anything on our side to help realize these prayers. On the latter, we rely on motivating one’s morale via an introspective pep talk or a performance of a variety of self-help activities. While these endeavors are truly valuable, I think that we can also gain it by humbly seeking the assistance of others. While God can directly aid us, at most times, he uses human agents as instruments of his affection, concern, and support.

Created by the spirit of God that was breathed directly into our nostrils (cf. Gen 2:7), we certainly possess the gift to share the “second wind” to one another especially in this period of human misery and universal suffering.

- Rex Fortes, CM