For Sept. 29, 2013: the Feast of St Michael

The Reading            Genesis 28:10-17

For the feast of St Michael and All Angels, we take a break from jeremiads to read an account of what Jacob dreams the night he flees from his justifiably angry brother Esau. He is in unfamiliar territory where people worship other gods—but the dream is itself a messenger by which he learns that, even in this place and even given the dirty tricks he’s pulled on his brother, he and God are by no means finished with each other.

The Response            Psalm 103 or 103:19-22

“Bless the Lord, all you works of his, in all places of his dominion; bless the Lord, O my soul.”

The Epistle            Revelation 12:7-12

To English speakers, using the word angel of allies of the Devil in dragon form sounds odd, but angel comes from a Greek word meaning ‘messenger’—or, perhaps more fittingly for this reading—‘emissary’. That the reading ends with the angry devil thrown down to earth is sobering for those of us still here—but the good news is that our deceitful accuser is no longer the only one representing our cases before God.

The Gospel            John 1:47-51

“‘I tell you, you will see heaven opened and the angels of God ascending and descending upon the Son of Man.’”

 

Further thoughts

What does it take to be an angel?

Whatever it is, Jacob seems an unlikely candidate. As this Sunday’s reading opens, he is running for his life from his elder twin Esau, whom he has fleeced again, and perhaps from his father’s God as well. A halo is clearly not part of his ensemble. When it is too dark to go further, he falls asleep on pagan ground, his pillow a stone that may be from a pagan’s cairn and the “ladder” of his dream the ramp or stairway of a pagan temple. Yet God and God’s angels are there; Psalm 103’s reference to “all places of [God’s] dominion” must mean anywhere and everywhere. Jacob is awed and humbled, and opened to becoming God’s malakh himself.

For malakh, the Hebrew word that is translated as ‘angel’, is a wide-ranging title. A malakh could be anything from an errand runner to an emperor’s emissary, or leader of a synagogue or one of the seven early churches of Revelation’s opening chapters. The writer of Revelation seems to have this breadth in mind: the unnamed “loud voice” in heaven that declaims the dragon’s downfall names the accused as “our comrades”, as offhandedly as though it were obvious—and that means us. Is part of the requirement for a malakh simply to keep showing up?

Nathanael’s story in the gospel suggests that this may be so. In the gospel he appears as the polar opposite of Jacob, “an Israelite in whom there is no deceit,” and the fig tree under which Jesus spies him is the traditional place of a rabbi or scholar in study. Though guileless, Nathanael is not snarkless: when Philip invites him to see Jesus in the verses preceding, he responds, “Can anything good come out of Nazareth?” Nevertheless, Nathanael shows up—and, perhaps to his own surprise, confesses Jesus as the Messiah.

Showing up is good. Showing up with awe and readiness is even better. How do I do that, Lord?

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1 Response to “For Sept. 29, 2013: the Feast of St Michael”



  1. 1 For Sept. 29, 2013: Proper 21, Year C* | St Alban's Lections Trackback on September 28, 2013 at 9:25 am

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