And After the Fire a Sound of Sheer Silence

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I have excerpted and somewhat condensed the text of the story from this passage in the New Revised Standard Version (NRSV). In my account, I consistently use the Hebrew word Hashem for the name of God (Yahweh), which is considered by Jews to be too sacred to be spoken. The word used in the NRSV translation is Lord. However, individuals with a Christian religious background associate the title Lord with Jesus and with the risen Christ, so using Hashem avoids possible confusion. Hashem literally translates to “the Name.”

Elijah, a prophet in eighth-century Israel, served as a spokesperson for Hashem, reminding the Israelites of their obligations as people of the Sinai covenant. Elijah’s name (the Hebrew pronunciation is el-ee-yah)—which in Hebrew, literally means “my god is Jah”—reflects how fervent and unswerving he was in his allegiance to Hashem. The Israelite king in that day was Ahab, who had married a Phoenician princess, Jezebel. Jezebel worshiped the Canaanite fertility gods, Baal and Asherah, and she brought more than 800 prophets of these two gods with her to Israel. Elijah considered having prophets of Baal and Asherah in Israel to be an abomination. Worse, some Israelites began worshiping the Canaanite gods in addition to their worship of Hashem. To demonstrate to the Israelites that the Baal gods were powerless next to Hashem, Elijah challenged the Baal prophets to a contest on Mount Carmel in front of all the people.

The Baal prophets went first. They built an altar, fueled it with wood, and placed on it a bull for sacrifice. Per agreement, they did not light the pyre. Instead, the prophets appealed to Baal to consummate the sacrifice. Nothing happened despite fervent and intense supplications by the Baal prophets throughout the day. Then Elijah repeated the altar building process and even poured water over the wood to make it more difficult to ignite. When he prayed to Hashem, fire immediately came down from heaven and consumed everything: offering, wood, stone, and water, thus proving to the people the reality and power of Hashem.

The Israelites who witnessed this demonstration of power were incited to assist Elijah in killing the Baal prophets. When word of what had been done reached Jezebel, she vowed to kill Elijah who then fled from Israel south to Mount Horeb. When he reached Mount Horeb, Elijah took shelter in a cave.

Then the Word of Hashem came to Elijah, saying, “Go out and stand on the mountain before [Hashem], for [Hashem] is about to pass by.” Now there was a great wind, so strong that it was splitting mountains and breaking rocks in pieces before Hashem, but Hashem was not in the wind; and after the wind an earthquake, but Hashem was not in the earthquake; and after the earthquake a fire, but Hashem was not in the fire; and after the fire a sound of sheer silence. When Elijah heard it, he wrapped his face in his mantle and went out and stood at the entrance of the cave. (19:11–12)

Then there came a voice to him that said, “What are you doing here, Elijah?” (19:13) Elijah explained what had happened and that of all of Hashem’s faithful, he alone was left, and they were seeking his life. Hashem told Elijah that he was not alone; Hashem explained that he had maintained a faithful remnant and that Elijah had work to do.

In this account, the first phrase that captures my attention is one that refers to “a sound of sheer silence.” After all the roaring of the wind, earthquake, and fire, one might expect silence to have a quality of emptiness. However, the Hebrew text plainly uses the word qol, meaning “sound” or “voice.” It is attached to the word demamah, which means “silence” or “whisper.” (The root word damah means “cease.”) Together, this phrase describes a very rich silence. Friends have sometimes experienced this sort of silence in meeting for worship when, even though no one present is speaking, essentially everyone feels as though there is someone else in the meetingroom. This has been called a gathered or covered meeting, and it is generally understood that our Eternal Teacher is present with us. For Elijah, the silence was rich with the presence of Hashem.

The second phrase that captures my attention is the question “What are you doing here?” (19:13) This has potentially profound implications, as the meaning can be nuanced depending on which words are emphasized. Thus, with stress on you and here, the focus suggests someone who is perhaps in an unexpected place or outside their comfort zone. For example, Hashem might be saying, “Elijah, I appointed you a prophet in Israel; I did not expect to find you 300 miles south of Israel here on Mount Horeb; why are you here?” Alternatively, stressing doing implies concern for activities. Hashem’s question might be, “Elijah, I see that you have come to Mount Horeb; what work are you carrying out for me here?”

Hashem spoke to Elijah out of silence: “a still, small voice” (as it’s described in the King James Version) but a living presence. The living Word, our Eternal Teacher, continues to speak to people out of silence. When we listen closely, we can hear the still, small voice asking questions that encourage us to think about how we are leading our lives. Hashem also explained the situation to Elijah and showed him the work to be carried out. So it is with us: when we listen closely, we may receive a message that might clarify a situation or that might direct us in a particular course of action.

Elijah had no companions with him on Mount Horeb, and so he had to discern Hashem’s messages by himself. Friends worship offers an opportunity for shared discernment and can enable an individual to test their leadings. In this way, one Friend’s leading may gain clarity or might even lead to a corporate testimony.

As I have gotten older and as I live with a progressive muscle disorder, my mobility has been substantially reduced and with it my ability to participate in many activities that have been important to me. Among these have been ones devoted to community service, peace, and social justice. Yet the Teacher continues to ask me, “What are you doing?” The voice encourages me to continue to be of use to others, despite my physical limitations. And even as the question is posed, sometimes way opens, and I am shown what I might undertake.

Discussion Questions

• Have you experienced a gathered meeting for worship? How would you describe it?
• Have you heard (or sensed) the voice of the Eternal Teacher asking about your life or offering you guidance?
• Share some times you’ve felt God in noise and in silence.