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1 Kings Chapter
Eighteen
1 Kings 18
Chapter Contents
Elijah sends Ahab notice of his coming. (1-16) Elijah
meets Ahab. (17-20) Elijah's trial of the false prophets. (21-40) Elijah
by
prayer
obtains rain. (41-46)
Commentary on 1 Kings 18:1-16
(Read 1 Kings 18:1-16)
The severest judgments
of themselves
will not humble or
change the hearts of sinners; nothing
except the blood of Jesus Christ
can
atone for the guilt of sin; nothing
except the sanctifying Spirit of God
can
purge away its pollution. The priests and the Levites were gone to Judah and
Jerusalem
2 Chronicles 11:13
14
but instead of them God
raised up prophets
who read and expounded the word. They probably were from
the schools of the prophets
first set up by Samuel. They had not the spirit of
prophecy as Elijah
but taught the people to keep close to the God of Israel.
These Jezebel sought to destroy. The few that escaped death were forced to hide
themselves. God has his remnant among all sorts
high and low; and that faith
fear
and love of his name
which are the fruits of the Holy Spirit
will be
accepted through the Redeemer. See how wonderfully God raises up friends for
his ministers and people
for their shelter in difficult times. Bread and water
were now scarce
yet Obadiah will find enough for God's prophets
to keep them
alive. Ahab's care was not to lose all the beasts; but he took no care about
his soul
not to lose that. He took pains to seek grass
but none to seek the
favour of God; fencing against the effect
but not inquiring how to remove the
cause. But it bodes well with a people
when God calls his ministers to stand
forth
and show themselves. And we may the better endure the bread of
affliction
while our eyes see our teachers.
Commentary on 1 Kings 18:17-20
(Read 1 Kings 18:17-20)
One may guess how people stand affected to God
by
observing how they stand affected to his people and ministers. It has been the
lot of the best and most useful men
like Elijah
to be called and counted the
troublers of the land. But those who cause God's judgments do the mischief
not
he that foretells them
and warns the nation to repent.
Commentary on 1 Kings 18:21-40
(Read 1 Kings 18:21-40)
Many of the people wavered in their judgment
and varied
in their practice. Elijah called upon them to determine whether Jehovah or Baal
was the self-existent
supreme God
the Creator
Governor
and Judge of the
world
and to follow him alone. It is dangerous to halt between the service of
God and the service of sin
the dominion of Christ and the dominion of our
lusts. If Jesus be the only Saviour
let us cleave to him alone for every
thing; if the Bible be the world of God
let us reverence and receive the whole
of it
and submit our understanding to the Divine teaching it contains. Elijah
proposed to bring the matter to a trial. Baal had all the outward advantages
but the event encourages all God's witnesses and advocates never to fear the
face of man. The God that answers by fire
let him be God: the atonement was to
be made by sacrifice
before the judgment could be removed in mercy. The God
therefore that has power to pardon sin
and to signify it by consuming the
sin-offering
must needs be the God that can relieve from the calamity. God
never required his worshippers to honour him in the manner of the worshippers
of Baal; but the service of the devil
though sometimes it pleases and pampers
the body
yet
in other things
really is cruel to it
as in envy and
drunkenness. God requires that we mortify our lusts and corruptions; but bodily
penances and severities are no pleasure to him. Who has required these things
at your hands? A few words uttered in assured faith
and with fervent affection
for the glory of God
and love to the souls of men
or thirstings after the
Lord's image and his favour
form the effectual
fervent prayer of the
righteous man
which availeth much. Elijah sought not his own glory
but that
of God
for the good of the people. The people are all agreed
convinced
and
satisfied; Jehovah
he is the God. Some
we hope
had their hearts turned
but
most of them were convinced only
not converted. Blessed are they that have not
seen what these saw
yet have believed
and have been wrought upon by it
more
than they that saw it.
Commentary on 1 Kings 18:41-46
(Read 1 Kings 18:41-46)
Israel
being so far reformed as to acknowledge the Lord
to be God
and to consent to the execution of Baal's prophets
was so far
accepted
that God poured out blessing upon the land. Elijah long continued
praying. Though the answer of our fervent and believing supplications does not
come quickly
we must continue earnest in prayer
and not faint or give over. A
little cloud at length appeared
which soon overspread the heavens
and watered
the earth. Great blessings often arise from small beginnings
showers of plenty
from a cloud of span long. Let us never despise the day of small things
but
hope and wait for great things from it. From what small beginnings have great
matters arisen! It is thus in all the gracious proceedings of God with the
soul. Scarcely to be perceived are the first workings of his Spirit in the
heart
which grow up at last to the wonder of men
and applause of angels.
Elijah hastened Ahab home
and attended him. God will strengthen his people for
every service to which his commandments and providence call them. The awful
displays of Divine justice and holiness dismay the sinner
extort confessions
and dispose to outward obedience while the impression lasts; but the view of
these
with mercy
love
and truth in Christ Jesus
is needful to draw the soul
to self-abasement
trust
and love. The Holy Spirit employs both in the
conversion of sinners; when sinners are impressed with Divine truths
they
should be exhorted to set about the duties to which the Saviour calls his disciples.
── Matthew Henry《Concise Commentary on 1 Kings》
1 Kings 18
Verse 1
[1] And
it came to pass after many days
that the word of the LORD came to Elijah in
the third year
saying
Go
shew thyself unto Ahab; and I will send rain upon
the earth.
The third year —
Either
1. From the time when he went to hide himself by the brook Cherith; six
months before which time the famine might begin. And so this being towards the
end of the third year
it makes up these three years and six months
James 5:17. Or
2. From the time of his going to
Sarepta
which probably was a year after the famine begun; So this might be in
the middle of the third year
which also makes up the three years and six
months.
Go to Ahab — To
acquaint him with the cause of this judgment
and to advise him to remove it
and upon that condition to promise him rain.
Will send —
According to thy word and prayer
which thou shalt make for it. Thus God takes
care to maintain the honour of his prophet
and in judgment remembers mercy to
Israel
for the sake of the holy seed yet left among them
who suffered in this
common calamity.
Verse 2
[2] And Elijah went to shew himself unto Ahab. And there was a sore famine in
Samaria.
Elijah went —
Wherein he shews a strong faith
and resolute obedience
and invincible
courage
that he durst at God's command run into the mouth of this raging lion.
Verse 3
[3] And
Ahab called Obadiah
which was the governor of his house. (Now Obadiah feared
the LORD greatly:
Obadiah —
Being valued by Ahab for his great prudence and fidelity
and therefore
indulged as to the worship of the calves and Baal. "But how could he and
some other Israelites be said to fear the Lord
when they did not go up to
Jerusalem to worship
as God had commanded?" Although they seem not to be
wholly excusable in this neglect
yet because they worshipped God in spirit and
truth
and performed all moral duties to God and their brethren
and abstained
from idolatry
being kept from Jerusalem by violence
God bares with their
infirmity herein.
Verse 4
[4] For
it was so
when Jezebel cut off the prophets of the LORD
that Obadiah took an
hundred prophets
and hid them by fifty in a cave
and fed them with bread and
water.)
Prophets —
This name is not only given to such as are endowed with an extraordinary spirit
of prophecy
but to such ministers as devoted themselves to the service of God
in preaching
praying
and praising God.
And fed —
With the hazard of his own life
and against the king's command; as wisely
considering
that no command of an earthly prince could over-rule the command
of the king of kings.
Bread and water —
With meat and drink. See how wonderfully God raises up friends for his
ministers and people where one would least expect them!
Verse 7
[7] And as Obadiah was in the way
behold
Elijah met him: and he knew him
and fell on his face
and said
Art thou that my lord Elijah?
And fell — By
this profound reverence
shewing his great respect and love to him.
Verse 8
[8] And
he answered him
I am: go
tell thy lord
Behold
Elijah is here.
Thy lord —
Ahab: whom
though a very wicked man
he owns for Obadiah's Lord and king;
thereby instructing us
that the wickedness of kings doth not exempt their
subjects from obedience to their lawful commands.
Verse 9
[9] And
he said
What have I sinned
that thou wouldest deliver thy servant into the
hand of Ahab
to slay me?
He said —
Wherein have I offended God
and thee
that thou shouldest expose me to certain
ruin.
Verse 10
[10] As
the LORD thy God liveth
there is no nation or kingdom
whither my lord hath
not sent to seek thee: and when they said
He is not there; he took an oath of
the kingdom and nation
that they found thee not.
No nation —
Near his own
where he could in reason think that Elijah had hid himself. It
does not appear
that Ahab sought him
in order to put him to death: but rather
in hopes of prevailing upon him
to pray for the removal of the drought.
Verse 12
[12] And
it shall come to pass
as soon as I am gone from thee
that the Spirit of the
LORD shall carry thee whither I know not; and so when I come and tell Ahab
and
he cannot find thee
he shall slay me: but I thy servant fear the LORD from my
youth.
Carry thee —
Such transportations of the prophets having doubtless been usual before this
time
as they were after it.
Slay me —
Either as one that hath deluded him with vain hopes: or
because I did not
seize upon thee
and bring thee to him.
But I
… — He
speaks not these words
in a way of boasting; but that he might move the
prophet to spare him
and not put him upon that hazardous action.
Verse 17
[17] And
it came to pass
when Ahab saw Elijah
that Ahab said unto him
Art thou he
that troubleth Israel?
Ahab said —
Have I at last met with thee
O thou disturber of my kingdom
the author of
this famine
and all our calamities?
Verse 18
[18] And
he answered
I have not troubled Israel; but thou
and thy father's house
in
that ye have forsaken the commandments of the LORD
and thou hast followed
Baalim.
He answered —
These calamities are not to he imputed to me
but thine and thy father's
wickedness. He answered him boldly
because he spoke in God's name
and for his
honour and service.
Ye — All of you have
forsaken the Lord
and thou in particular
hast followed Baalim.
Verse 19
[19] Now
therefore send
and gather to me all Israel unto mount Carmel
and the prophets
of Baal four hundred and fifty
and the prophets of the groves four hundred
which eat at Jezebel's table.
Send —
Messengers
that this controversy may be decided
what is the cause of these
heavy judgments.
All Israel — By
their heads
or representatives
that they may be witnesses of all our
transactions.
Carmel —
Not that Carmel
in Judah
but another in Issachar by the midland sea
which he
chose as a convenient place being not far from the center of his kingdom
to
which all the tribes might conveniently resort
and at some distance from
Samaria
that Jezebel might not hinder.
Prophets of Baal —
Who were dispersed in all the parts of the kingdom.
Of the groves —
Who attended upon those Baal's or idols that were worshipped in the groves
which were near the royal city
and much frequented by the king and the queen.
Verse 20
[20] So
Ahab sent unto all the children of Israel
and gathered the prophets together
unto mount Carmel.
Ahab sent — He
complied with Elijah's motion; because the urgency of the present distress made
him willing to try all means to remove it; from a curiosity of seeing some
extraordinary events; and principally
because God inclined his heart.
Verse 21
[21] And
Elijah came unto all the people
and said
How long halt ye between two
opinions if the LORD be God
follow him: but if Baal
then follow him. And the
people answered him not a word.
And said —
Why do you walk so lamely and unevenly
being so unsteady in your opinions and
practices
and doubting whether it is better to worship God or Baal? If the
Lord - Whom you pretend to worship.
Follow —
Worship him
and him only
and that in such place and manner as he hath
commanded you.
If Baal — If
Baal can prove himself to be the true God.
Answered not —
Being convinced of the reasonableness of his proposition.
Verse 22
[22] Then
said Elijah unto the people
I
even I only
remain a prophet of the LORD; but
Baal's prophets are four hundred and fifty men.
I only —
Here present
to own the cause of God. As far the other prophets of the Lord
many of them were slain
others banished
or hid in caves.
Verse 23
[23] Let
them therefore give us two bullocks; and let them choose one bullock for themselves
and cut it in pieces
and lay it on wood
and put no fire under: and I will
dress the other bullock
and lay it on wood
and put no fire under:
Let then
… — To
put this controversy to a short issue.
Verse 24
[24] And
call ye on the name of your gods
and I will call on the name of the LORD: and
the God that answereth by fire
let him be God. And all the people answered and
said
It is well spoken.
By Fire —
That shall consume the sacrifice by fire sent from heaven; which the people
knew the true God used to do. It was a great condescension in God
that he
would permit Baal to be a competitor with him. But thus God would have every
mouth to be stopped
and all flesh become silent before him. And Elijah
doubtless had a special commission from God
or he durst not have put it to
this issue. But the case was extraordinary
and the judgment upon it would be
of use not only then
but in all ages. Elijah does not say
The God that
answers by water
tho' that was the thing the country needed
but that answers
by fire
let him be God; because the atonement was to be made
before the
judgment could be removed. The God therefore that has power to pardon sin
and
to signify that by consuming the sin-offering
must needs be the God that can
relieve us against the calamity.
Verse 25
[25] And
Elijah said unto the prophets of Baal
Choose you one bullock for yourselves
and dress it first; for ye are many; and call on the name of your gods
but put
no fire under.
Dress it first —
And I am willing to give you the precedency. This he did
because if he had
first offered
and God had answered by fire
Baal's priests would have desisted
from making the trial on their part; and because the disappointment of the
priests of Baal
of which he was well assured
would prepare the way for the
people's attention to his words
and cause them to entertain his success with
more affection; and this coming last would leave the greater impression upon
their hearts. And this they accepted
because they might think
that if Baal
answered them first
which they presumed he would
the people would be so
confirmed and heightened in their opinion of Baal
that they might murder
Elijah before he came to his experiment.
Verse 26
[26] And
they took the bullock which was given them
and they dressed it
and called on
the name of Baal from morning even until noon
saying
O Baal
hear us. But
there was no voice
nor any that answered. And they leaped upon the altar which
was made.
Dressed —
Cut it in pieces
and laid the parts upon the wood.
From morning —
From the time of the morning sacrifice; which advantage Elijah suffered them to
take.
They leapt upon —
Or
beside the altar: or
before it. They used some superstitious and
disorderly gestures
either pretending to be acted by the spirit of their god
and to be in a kind of religious extasy; or
in way of devotion to their god.
Verse 27
[27] And
it came to pass at noon
that Elijah mocked them
and said
Cry aloud: for he
is a god; either he is talking
or he is pursuing
or he is in a journey
or peradventure
he sleepeth
and must be awaked.
Mocked them —
Derided them and their gods
which had now proved themselves to be ridiculous
and contemptible things.
Verse 28
[28] And
they cried aloud
and cut themselves after their manner with knives and lancets
till the blood gushed out upon them.
Cut themselves —
Mingling their own blood with their sacrifices; as knowing by experience
that
nothing was more acceptable to their Baal (who was indeed the devil) than human
blood; and hoping thereby to move their god to help them. And this indeed was
the practice of divers Heathens in the worship of their false gods.
Verse 29
[29] And
it came to pass
when midday was past
and they prophesied until the time of
the offering of the evening sacrifice
that there was neither voice
nor any to
answer
nor any that regarded.
Prophesied —
That is
prayed to
and worshipped their god.
Verse 30
[30] And
Elijah said unto all the people
Come near unto me. And all the people came
near unto him. And he repaired the altar of the LORD that was broken down.
The altar —
This had been built by some of their ancestors for the offering of sacrifice to
the God of Israel
which was frequently done in high places.
Broken down — By
some of the Baalites
out of their enmity to the true God
whose temple
because they could not reach
they shewed their malignity in destroying his
altars.
Verse 31
[31] And
Elijah took twelve stones
according to the number of the tribes of the sons of
Jacob
unto whom the word of the LORD came
saying
Israel shall be thy name:
Twelve stones —
This he did
to renew the covenant between God and all the tribes
as Moses
did
Exodus 24:4
to shew
that he prayed and acted
in the name
and for the service of the God of all the Patriarchs
and of all
the tribes of Israel
and for their good: and
to teach the people
that though
the tribes were divided as to their civil government
they ought all to be
united in the worship of the same God.
Israel —
Jacob was graciously answered by God when he prayed to him
and was honoured
with the glorious title of Israel
which noted his prevalency with God and men.
And I
calling upon the same God
doubt not of a like gracious answer; and if
ever you mean to have your prayers granted
you must seek to the God of Jacob.
Verse 33
[33] And
he put the wood in order
and cut the bullock in pieces
and laid him on the
wood
and said
Fill four barrels with water
and pour it on the burnt
sacrifice
and on the wood.
With water —
This they could quickly fetch
either from the river Kishon; or
if that was
dried up
from the sea; both were at the foot of the mountain. This he did to
make the miracle more glorious
and more unquestionable.
Verse 36
[36] And
it came to pass at the time of the offering of the evening sacrifice
that
Elijah the prophet came near
and said
LORD God of Abraham
Isaac
and of
Israel
let it be known this day that thou art God in Israel
and that I am thy
servant
and that I have done all these things at thy word.
The evening sacrifice — This time he chose
that he might unite his prayers with the prayers of
the godly Jews at Jerusalem
who at that time assembled together to pray.
Lord God of
… —
Hereby he shews faith in God's ancient covenant
and also reminds the people
of their relation both to God and to the patriarchs.
Done these things —
Brought this famine
gathered the people hither
and done what I have done
or
am doing here; not in compliance with my own passions
but in obedience to thy
command.
Verse 37
[37] Hear
me
O LORD
hear me
that this people may know that thou art the LORD God
and
that thou hast turned their heart back again.
Hast turned —
Let them feel so powerful a change in their hearts
that they may know it is
thy work.
Back again —
Unto thee
from whom they have revolted.
Verse 38
[38] Then
the fire of the LORD fell
and consumed the burnt sacrifice
and the wood
and
the stones
and the dust
and licked up the water that was in the trench.
Consumed —
Solomon's altar was consecrated by fire from heaven; but this was destroyed
because no more to be used.
Verse 39
[39] And
when all the people saw it
they fell on their faces: and they said
The LORD
he is the God; the LORD
he is the God.
They fell — In
acknowledgment of the true God.
He is God — He
alone; and Baal is a senseless idol. And they double the words
to note their
abundant satisfaction and assurance of the truth of their assertion.
Verse 40
[40] And
Elijah said unto them
Take the prophets of Baal; let not one of them escape.
And they took them: and Elijah brought them down to the brook Kishon
and slew
them there.
Elijah said — He
takes the opportunity
whilst the peoples hearts were warm with the fresh sense
of this great miracle.
The brook Kishon —
That their blood might be poured into that river
and thence conveyed into the
sea
and might not defile the holy land.
Slew them — As
these idolatrous priests were manifestly under a sentence of death
passed upon
such by the sovereign Lord of life and death
so Elijah had authority to
execute it
being a prophet
and an extraordinary minister of God's vengeance.
The four hundred prophets of the groves
it seems
did not attend
and so
escaped
which perhaps Ahab rejoiced in. But it proved
they were reserved to be
the instruments of his destruction
by encouraging him to go up to
Ramoth-Gilead.
Verse 41
[41] And
Elijah said unto Ahab
Get thee up
eat and drink; for there is a sound of
abundance of rain.
Get up —
From the river
where he had been present at the slaughter of Baal's priests
to thy tent: which probably was pitched on the side of Carmel.
Eat
… —
Take comfort
and refresh thyself: for neither the king
nor any of the people
could have leisure to eat
being wholly intent upon the decision of the great controversy.
For there is
… —
The rain is as certainly coming
as if you heard the noise which it makes.
Verse 42
[42] So
Ahab went up to eat and to drink. And Elijah went up to the top of Carmel; and
he cast himself down upon the earth
and put his face between his knees
The top of Carmel —
Where he might pour out his prayers unto God; and whence he might look towards
the sea. He had a large prospect of the sea from hence. The sailors at this day
call it cape Carmel.
Between his knees —
That is
bowed his head so low
that it touched his knees; thus abasing himself
in the sense of his own meanness
now God had thus honoured him.
Verse 43
[43] And
said to his servant
Go up now
look toward the sea. And he went up
and
looked
and said
There is nothing. And he said
Go again seven times.
Go — While I continue
praying. Elijah desired to have timely notice of the first appearance of rain
that Ahab and the people might know that it was obtained from Jehovah by the
prophet's prayers
and thereby be confirmed in the true religion.
Verse 44
[44] And
it came to pass at the seventh time
that he said
Behold
there ariseth a
little cloud out of the sea
like a man's hand. And he said
Go up
say unto
Ahab
Prepare thy chariot
and get thee down
that the rain stop thee not.
Like a man's hand —
Great blessings often rise from small beginnings
and showers of plenty from a
cloud of a span long. Let us therefore never despise the day of small things
but hope and wait for greater things from it.
Verse 46
[46] And
the hand of the LORD was on Elijah; and he girded up his loins
and ran before
Ahab to the entrance of Jezreel.
The hand
… —
God gave him more than natural strength
whereby he was enabled to outrun
Ahab's chariot
for so many miles together.
He girded
… — That
his garments
which were long
might not hinder him.
Ran before Ahab — To
shew how ready he was to honour and serve the king
that by this humble and
self-denying carriage
it might appear
what he had done was not from envy or
passion
but only from a just zeal for God's glory: that by his presence with
the king and his courtiers
he might animate and oblige them to proceed in the
reformation of religion: and
to demonstrate
that he was neither ashamed of
nor afraid for what he had done
but durst venture himself in the midst of his
enemies.
── John Wesley《Explanatory Notes on 1 Kings》
18 Chapter 18
Verses 1-19
Verses 1-18
Go
show thyself unto Ahab.
Ahab
Obadiah
and Elijah;-
What are the general lessons as affecting Ahab
Obadiah
and Elijah?
1. It is possible for a man to be very bad in one direction and very
tolerant in another. It was so in the case of Ahab. He was the worst of the
kings of Israel
yet he kept a governor over his house who feared the Lord
greatly.
2. The Lord causes the most wicked men to pay His religion the homage
which is due to its excellence. A bad king employs a good governor! The thief
likes an honest man for steward. The blasphemer likes a godly teacher for his
child.
3. He who is the slave of idolatry becomes an easy prey to the power
of cruel tempters. We do not know that Ahab was a cruel man
but we do know
that Jezebel was a cruel woman
and Ahab was greatly influenced by his
passionate and sanguinary wife.
4. Ahab was a speculative idolater
Jezebel was a practical
persecutor; Ahab showed that speculative error is consistent with social
toleration. Redeeming points do not restore the whole character. “One swallow
does not make a summer.”
5. In the same character may be met great faith and great doubt.
Obadiah risked his life to save fifty of the prophets of the Lord
yet dare not
risk it
without first receiving an oath
for the greatest prophet of all! This
mixture we find in every human character. “How abject
how august is man!” In
Ahab
Obadiah
Elijah
and Jezebel
we see a fourfold type of human society;
there is the speculator
the godly servant
the far-seeing prophet
the cruel
persecutor. Society has got no further than this to-day. O wondrous
combination! So checked
so controlled
by invisible but benignant power.
Speculative error has its counterpart in actual cruelty
and patient worship
has its counterpart in daring service. Application.
Verse 3
Ahab called Obadiah
which was the governor of his house.
Obadiah
There are men in sacred story
and in every history
who play a
secondary place in the strange stirring drama of human progress--lieutenants to
the great leaders--men with firm wills
stalwart hearts
gifts of energy
wisdom
and restraint. And behind these a great number who have no name in
“storied page
” prophets who have no prophet renown
kings uncrowned
victors
without honour
martyrs without a martyr’s fame
saints uncanonised
wise men
who have no enrolment among the world’s sages! The glory of the firmament on a
clear and radiant night is not fashioned of those few chief stars which flash
with distinguished brightness
and catch the glance and win the admiration of
the careless observer; but in the multitude of stars which are not chief--which
wear not the most dazzling splendour--these bring their brightness
and those
far off nebulous mists bring theirs. Were these to fail
how tame the heavens
would grow! So in the Bible story--the glory is not concentrated in the chief
men. All the interest of that history is not in those few who stand like giants
among their fellows. There are men of less distinguished greatness who are
worthy of observation
and will repay our study. The less known
and in some
respects the less gifted men of Bible story have this interest for us: they are
nearer to us--they are not set apart from us and hedged in by specialities of
gifts or office
moving in a sphere in which we can have no place. Elijah
stands like a mountain apart--lonely
grand
terrible--and though an apostle
tells us “he is a man of like passions with ourselves
” yet the glamour of
supernatural gifts separates him from us. But when we look at Obadiah
we see
one who stands upon our level
who moves in our sphere. We do not stand in awe
of him. Contact with him is contact of man with man
and no dazzle of the
supernatural comes between us. We have only a feeble
broken outline of the
man’s character. The sketch which the sacred narrative gives is very brief. He
is Ahab’s servant
governor of his house. He is Jehovah’s servant
and in the
palace where Jezebel is queen and Baal and Ashtaroth are the worshipped gods.
The hints which this brief narrative affords us are suggestive of a noble type
of man
fearing God
defending the weak
rendering all lawful service.
1. He was the honoured servant of an impious king
“governor of his
house.” This was an office of great dignity and influence; that he reached it
and held it is a witness alike to his integrity and efficiency. He was a
careful
faithful
diligent servant to King Ahab. How came he to this high
place? He did not purchase it by an unworthy deference; the fawning of the
flatterer did not win it; the pliancy of an easy conscience did not secure it;
“for he feared the Lord greatly: feared Him from his youth up.” Such a fear
if
it does not secure steadfast principle in life and character
is a mere
profession--an utter sham. Obadiah has reached this place in the straight lines
of integrity
not by the crooked
wriggling line of policy. The lines of
principle do sometimes land a man in the high places. He was an honoured
servant
because he was efficient; he did not do his work with a slack hand
because Ahab was an apostate king and Jezebel a heathen queen. His religion was
the inspiration of his work--the condition of his efficiency. What he did
he
did with his might. Religion is no excuse for inefficiency in any honest work
to which men set their hands. “Whatsoever thy hand findeth to do
do it with
thy might.” That injunction concerns our work in the world as well as in the
Church-U-concerns the keeping of accounts as much as keeping the Sabbath; the
discharge of business obligations as truly as the fulfilment of religious
duties. The irresolute
indifferent
and inefficient servant cannot be excused
because he has a gift in prayer. Idleness at the counter
at the desk
the
bench
the anvil
is not to be excused because the transgressor is a zealous
teacher in his class. Inability may be an excuse for inefficiency
but religion
cannot be; it is the enrichment and endowment of a man’s nature; it should stir
all gifts that are in him to a quicker energy
a finer power. What is the witness of this to
you and me? That we who are servants of the Lord
in fulfilling our earthly
duties and obligations
should be diligent and faithful. It is a commendation
of Christ’s religion which has been overlooked.
2. Obadiah was faithfully God’s witness in a degenerate court. As far
as it was possible
he served his king; but there are no indications that he
trifled with conscience
no signs in the narrative that he was unfaithful to
the claims of God. He feared the Lord greatly--this is the witness of no
shallow religiousness. In that unhallowed court he was a leaven of purity. In
that degenerate age he was a witness for God. In those high places
where
pleasure and passion held wild carnival
he exercised self-control
and strove
to live a life true to God. He feared the Lord greatly. He who fails in this
allegiance
though he stands amid the splendour that beats upon a throne
is
yet a child of darkness. Understand it well. Obadiah had no gifts of prophet
power--no unique spiritual gift. He was for the most part a man just like
ourselves. Yet in the court of Ahab
where influences of evil must have
gathered the force and fierceness of a stormy sea
he was steadfast and
immovable. Little faith would have been shattered and swept away; a faint
heart
a feeble zeal
could not have borne the strain. It is only in the
possession of a full
rich
spiritual power we shall bear in life and character
clear witness for God and for His Christ. If we are to thwart in any way such
powers of darkness as are figured to us in this imperious Queen Jezebel
we
must fear the Lord greatly; our love of Him must glow like the morning; our
faith in Him must be steadfast as the stars; our zeal for Him burn like a
concentrated fire. It is this thoroughness in Christian life which is the
condition of resolute faithfulness--the root of working power and widening
usefulness. (W. S. Davis.)
A noble character
Obadiah “feared the Lord.” That is to say
he was loyal to the
Lord; the law of God was the rule of his life. He feared to sin; kept watch
over his heart
held guard on his lips
and followed the commandments of the
Most High. Obadiah “feared the Lord” from his youth. That is to say
this tree
of righteousness
called Obadiah
was strong
widespread
and beautiful
bending with the fruits of goodness
because he was planted in the garden of
grace when he was a sapling
a tender plant
whose childhood was given to the
love and service of his God.
1. Obadiah’s goodness makes us wonder. He lived in an age and in a
country when and where” goodness was sadly scarce. The wonder is that King Ahab
would have this man by him
much more that he should commit the highest office
and the most important trust into his hands. Obadiah’s presence must have been
a standing rebuke to the selfish and sensual king. If I wonder that Ahab would
have him about him
I wonder more that Obadiah was willing to stay. The corrupt
atmosphere of Ahab’s shameless court must have been a rank offence to him. Then
why did he not go? The Prophet Elijah
wandering alone among the glens of
Thisbe
or the rocks of Horeb
or by the waters of Cherith
or the coasts of
Zidon
would be glad
poor outlaw
of a little congenial company. Why doesn’t
Obadiah join him? Because “he feared the Lord greatly”; and both patriotism and
religion
loyalty to the interests of his country and the honour of his God
bound him to his post.
2. I find still further cause for wonder
in that the goodness of
Obadiah had been maintained during his residence in the court of King Ahab. I
marvel at it. I know what comes to a statue of white marble exposed to the
corrosive fogs of London. I know what happens to the rippling music and the
silver beauty of the summer brook when it falls into the turbid river rolling
its dull waters in sullen silence to the sea. I know the fate of May flowers when
the blast of the cast winds blow a malison on their beauty. I know
too
by sad
experience
what comes to human hearts and consciences when fierce and fiery
or subtle and winsome temptations ply their evil power. This man
this one man
Obadiah
“feared the Lord.” He shone like a solitary star in a murky midnight
sky. He bloomed like a lily in a bed of thorns.
3. The goodness of Obadiah gives me further cause for wonder in that
it grew and ripened under unfavourable treatment. It is said of him
that he “feared
the Lord from his youth.” The guiding principle of his whole career was the
fear of God. There is no doubt that his religion met with some shrewd blows and
sore bruises as his beard grew; and that as he advanced to mature manhood
the
world
the flesh
and the devil
hit both hard and often at the man who would
be good in spite of them. “Now Obadiah feared the Lord greatly.” Instead of
descending a valley
he has been climbing the hill. Instead of lapsing into
silence with broken strings
his life-harp vibrates with richer melody and a
holier psalm. The way of duty is not only the way of safety
but it is the way
to more perfect goodness and increasing strength.
4. I find further cause for wonder in Obadiah’s simple faith in the
supernatural
the miracle-working power of God. “Go
tell the king
” said the
stalwart and hairy Tishbite
“Behold
Elijah is here.” “Nay
” said Obadiah
“Ahab has hunted for thee high and low to kill thee
that at the ebbing of thy
blood the wells and rivers may flow again. If I send him here
the Spirit of
the Lord will carry thee away
and the king will slay me.” Poor superstitious
old-fashioned
simplehearted Obadiah! And yet the simple soul
palace governor
though he be
thinks that Elijah can be suddenly spirited away; that the laws
of nature can be tampered with
gravitation suspended
and a miracle can be
wrought by a fancied Deity whom every one regards as an exploded myth!
5. I find still another wonder
still another lesson in the piety of
Obadiah: his noble deeds of kindness to others at great cost and danger to
himself. (J. J. Wray.)
Standing alone
Mr. Jackson Wray finely compares Obadiah to a scene he once saw on
the west coast of Africa. Crossing a barren tract of country
he beheld a fair
and stately palm tree springing up from the desert sand. Its graceful shaft
rose to a height of near a hundred feet
crested with a coronet of leafy
splendour
rich with clusters of ripening fruit. All around it was stunted
brushwood and dwarfish thorn. It stood alone in solitary magnificence. Even so
was Obadiah in King Ahab’s palace.
Grace superior to the forces of environment
“A great city spoils everything within its circle
and you say it
has the same effect upon character
and that a low type of character is
excusable when you consider a city environment. No. That won’t do for us. I
rejoice to think that the grace of God makes a man triumph over the worst
circumstances. Scientists say it is impossible for anything to exist and come
to perfection except it has proper conditions. If you are to have the rose you
must have the sun
and if you are to have the fern you must have the shade
and
for the willow the watercourse. Suitable conditions
or life and perfection are
impossibilities! Well
I suppose it is so
but I rejoice to say that breaks
down when you come to character. This very day I can show you lovely roses
growing in cellars; I can show you the purest of lilies in the miriest of
places; I can show you the palms of the East growing in Lapland; in other
words
to drop the imagery
I can show you the purest and noblest of men and
women under circumstances that seem altogether unsuitable to a pure and noble
life. Don’t say that because your environment is this or that
therefore you
must be a this or that mean creature. The Kingdom of God is within you
and can
set circumstances at defiance. (W. L. Watkinson.)
Unheroic Christianity
The poor man must often have been in a great strait to reconcile
his duty to Jehovah with his duty to his other master
Ahab. And Elijah
shrewdly hinted at it when he said: “Go
tell thy lord
behold
Elijah is
here!” Imagine a courtier of Oliver Cromwell trying to be true to the
Commonwealth and to the cause of the exiled Stuarts! The life of policy and
expediency is a species of rope-walking--it needs considerable practice in the
art of balancing. There are scores of Obadiahs everywhere around us
and in the
professing Church. They know the right
and are secretly trying to do it
but
they say as little about religion as they can. They never rebuke sin. They
never confess their true colours. They find pretexts and excuses to satisfy the
remonstrances of an uneasy conscience. They are as nervous of being identified
by declared Christians as Obadiah was when Elijah sent him to Ahab. They are
sorry for those who suffer for righteousness’ sake
but it never occurs to them
to stand in the pillory by their side. They content themselves with
administering some little relief to them
as Obadiah did to the harried
prophets
and whilst they conceal that relief from the world
they put it in as
a claim to the people of God for recognition and protection
as Obadiah did
(verse 13). They sometimes are on the point of throwing up all to take up an
uncompromising attitude
but they find it hard to go forth to suffer affliction
with the people of God so long as they are well provided for within the palace
walls. (F. B. Meyer
B. A.)
Verse 6
Ahab went one way by himself
and Obadiah went another way by
himself.
Separated: and no tears at the parting
They separated; and I am sure there were no tears shed on either
side at the parting. Never were two men more utterly unlike. Never were
associates more ill-matched. How they managed for some time to pull together
I
cannot imagine. The text has sufficient allegorical suggestiveness to awaken
many a solemn thought within you.
1. There are
after all
but two ways; you must choose the one or the
other. You must follow Ahab
or you must go with Obadiah. The snare into which
large numbers of young men fall is the attempt at compromise. They shrink from
the unblushing wickedness of the one
but do not care to commit themselves to
the earnest piety of the other. The words which Fowell Buxton wrote near the
close of his life are well worthy of being pondered by each of you:--“The
longer I live
the more I am certain that the great difference between men is
energy
invincible determination--a purpose once fixed
and then death or
victory! This quality
” added he
will do anything that can be done in this
world; and no talent
no circumstances
no opportunities
will make a
two-legged creature a man without it.”
2. Choose for your associates those with whom you would wish to
company all through life. Try to look below the surface and read the character;
and do not give your friendship to any one whom
in your deepest soul
you do
not respect. It was a good maxim of Lord Collingwood
Better be alone
than in
mean company.”
3. Should your most intimate associate prove to be of evil
principles
part company with him at once. Better offend your acquaintance than
lose your soul. Pull up the instant you find you are off the road
and take the
shortest way back you can find. When the shoe of conscience begins to pinch
it
is about time we turn our stops into another path. Ahabs and Obadiahs cannot
remain long in partnership
and the sooner that partnership be dissolved the
better. (J. T. Davidson
D. D.)
Verse 12
I thy servant real the Lord from my youth.
Fearing the Lord from one’s youth
There are two valuable lessons we are to carry away from these
words of Obadiah.
I. The importance
of early decision for God. It was a favourite idea
a hobby in short
of that
singular and austere sage Thomas Carlyle
that a select few of our race are to
be set up for the admiration and imitation of the rest: and though
no doubt
the Chelsea philosopher pushed it too far (as he was in the habit of doing with
most ideas that possessed him)
the notion is a sound and scriptural one. The
Bible teaches as much by example as by precept
and it seems to me that the
grand lesson of Obadiah’s life--and it is hub a very brief biography we
have--is the unspeakable value to a man
all through his career
of starting
with fixed religious principles
and sticking to them at all hazards. I quite
believe
if you will allow me to say so
that some of you
who would hardly
venture to call yourselves real Christians
are most favourably inclined
towards religion
only you will not come up to the point of a full and absolute
decision. But this is just where your danger lies: for these half-religious
feelings are apt to satisfy you
whilst
until you have actually given your
hand to Christ
you are as absolutely unsaved as if you were a railing infidel.
II. The importance
of courage in openly avowing our religious decision. The first thing is to have
sound principles; and the second thing is not to be ashamed of them. It was a
remarkable saying of the Duke of Wellington
that “in war the moral is to the
physical as ten to one.” That is to say
that
if the soldiers know and feel in
their conscience that right is on their side
they are ten times as brave as
when they are not very sure about it. Well
when you know you are standing on
sure ground
you can afford to despise the shots that are fired at you by
godless men. Nay
more
the fact is
it is a great help to you
if your faith
is genuine
to meet with a little opposition at times. A man is none the worse
a Christian for having occasionally to stand up for his principles. It makes
your religion more real
and gives you greater confidence in its power. You
want a new principle within you
and that is faith in Christ as your Saviour. (J.
T. Davidson
D. D.)
The “fear of the Lord
” as illustrated in the character of Obadiah
I. The great
principle of action in the life of Obadiah
viz.
“the fear of the Lord.”
II. The necessity
for an early inculcation of this fear in the mind--“I thy servant fear the Lord
from my youth.” (H. C. Cherry
M. A.)
Verse 17-18
Art thou he that troubleth Israel?
The source of a sinner’s trouble
Our theme lies in this controversy between Ahab and Elijah as to
the cause of the trouble which had come upon Israel. Ahab accused the prophet
of being the cause of the trouble
while of course Elijah had nothing to do
with it. He was simply God’s messenger. It is a very common thing for a man who
has been brought into trouble by his sin to find fault with Providence and with
his neighbours and his relatives
or with anybody who points out his iniquity.
He feels that some one else is to blame rather than himself. But Elijah lays
his finger on the root of the difficulty. Sin is always a source of trouble to
the sinner. Ahab’s greatest enemy was in his own heart and in his own house.
Seragastio
a servant in one of Plautus’ comedies
asking another
“How doth the
town seem to be fortified?” the answer given was this: “If the inhabitants be
well governed and good
I think it will be well fortified;” and then
reckoning
up many vices
he concludes
“Unless these be absent
a hundred walls are but
little enough for the preservation of it.” And the history of the world shows
us that that is a true representation of the destructive nature of sin in a
nation. It will level the walls of the strongest governments. No nation is
great enough to stand if it is honeycombed with sin in the hearts of its
people. Sin is the great troubler in the individual soul. It was after Adam and
Eve had broken the law of God that they were troubled
the first trouble they
had ever known
and they tried to hide themselves among the trees of the garden
so that God would not see them. Here is a young man who has fallen into the
habit of strong drink and has lost his self-mastery
and he comes home drunk to
his mother. Oh
the trouble that comes from such a sin. Oh
sin is the great
troubler. But do not imagine that this sin or other outbreaking disgraceful
sins that are easily detected are the only ones that give trouble to people.
Disobedience to God is sin
and if we fail to keep God’s commandments
it does
not matter which one
it will get us into trouble
and if unrepented of and
unforgiven
into terrible and eternal trouble. Beware of being self-deceived.
Sometimes the foulest sins are cherished underneath what appears a very
respectable exterior. I have seen somewhere the story of Sir Francis Drake
that after he had made his long sailing journey around the world and had
returned to London he was one day in a boat upon the River Thames in a very
rough tide when it seemed almost certain that they would be capsized. The
famous traveller exclaimed
“What! have I escaped the violence of the sea and
must now be drowned in a ditch?” And a man may drown in a ditch quite as easily
as in the ocean. And many a one who has escaped vulgar
disgraceful sins that
bring men into shame has been led away from God and finally kept from God by
secret lusts and hidden selfishness and evil desires that prevented him from
obeying God and keeping His commandments. Let us not forget that what we may
esteem a little sin has the power to open the door of the heart to sins of
which at first we would not dream of being guilty. The historian tells us that
when Pompey could not prevail with the city to admit his army he persuaded them
to admit a few weak
wounded soldiers. But these soon recovered their strength
and opened the gates to the whole army. Thus it is that the devil persuades us
to admit some small sin and soon gains the whole heart. (L. A. Banks
D. D.)
Verses 17-20
When Ahab saw Elijah.
Deliverance from the mouth of the lion
I. The wonderful
protection of the prophet;
II. The unjust
accusation brought against him;
III. The bold
language he uses; and
IV. The secret
power he exercises. (F. W. Krummacher
D. D.)
Elijah meeting Ahab
I. That in darkest
times God reserves some men and keeps them true to himself. Conspicuously does
this appear in the great character Elijah. The word itself covers a wide
field--Elijah. The history of an age is covered by such a character. As time
goes by
after he vanishes from scenes on which he came suddenly
his
proportions increase
as a mountain seems greater the farther you go from its
base. By and by it comes to pass that the mighty hero of God’s making will be
expected again on earth when the extremity of human need is reached. Elijah
must come
men said
as the forerunner of the great Messiah
and as a restorer
of all things. God keeps such spirits as these in His unseen Army of the
Reserve; and
when darkness covers the earth
and men’s hearts fail them for
fear
suddenly an Elijah steps upon the scene
pronounces doom on the guilty
gathers together the righteous
and re-enacts the eternal law by His word.
II. we learn that
God determines to let men know that He governs this world.
III. We learn from
the lesson before us
still further
that wicked men charge the righteous with
being disturbers of the peace. “Whatever
” said George Shepard
“may be true in
medicine
God’s system of moral cure is by contraries. He puts forth the truth
to crowd out the error
and what if it does happen
in the fierce antagonism
that there are seasons of confusion and trouble? What though the tempest twirls
everything into disorder
if it only blows away the miasma? There are people
who are exceedingly alarmed at the presence or the prospect of agitation.”
IV. Finally
we
must feel
as we read again this familiar meeting between Elijah and Ahab
that
it would be well if there were more of elijah’s stamp to-day. (Monday Club
Sermons.)
Verse 19
Now therefore
send
and gather to me all Israel unto Mount Carmel.
The priests of Baal
Mendelssohn has
wrought the harmonies and discords of this scene into a grand oratorio
and the
painter or poet can find in it abundant material for his art. The actors are a
king and royal court
hundreds of priests in splendid vesture
masses of
people
anxious and hungry-eyed; and over against them a single man
big
fearless
with hairy mantle and leathern girdle
and loose locks waving like a mane about
his stern face. Our lesson to-day stops short with the failure of the priests.
We may call it the helplessness of heathenism. Who was Baal? Whence did he
come? Where did he get his power? How did he rule? There was no such being. He
never lived
never blessed a servant
or crushed a foe. When the priests cried
there was no answer
because there was no one to hear. Yet the name had a
fiendish personality in the history of Israel
as a most alluring and ruinous
force. An actual Baal never lived
possibly the ideal Baal has never died.
I. The heathenism of to-day. We still find idolatrous nations
with
the same licentiousness
cruelty
and error. One African tribe has six words
for murder
not one for love. The missionary who goes among them is an Elijah
pleading for Jehovah against Baal. May the prophet’s mantle fall upon such
and
may the Lord be with them as he was with Elijah. One definition of a heathen is
“an irreligious
unthinking person”; a pagan
“one who is neither a Christian
a Mohammedan
nor a Jew.” A cleaner and brighter heathenism appears in the
high-bred infidelity
of which we hear more than its worth demands. This is not
ignorant and boorish
but elegant and learned. It affects to look down on the
simplicity of believers
as the
gorgeously robed priests may have sneered at Elijah’s rough
mantle. It uses the terms of science and philosophy. Its worship is mostly of
the silent sort before an unknown God. Investigating the development of
religious belief
it finds everywhere the longing
but nowhere the Creator who
inspires it; everywhere the child’s heart
nowhere the infinite Father.
Speaking for art
it forgets that faith has inspired its masterpieces
and would
put its visions above Him who made the splendours of earth
sea
and sky
human
face divine
teeming brain
and skilful hand. Be not deceived by them. The
greater number of sound thinkers and investigators are to-day
as in the past
believers. It is easy to see the paganism in such cases; not so easy where it
touches us more closely in the heathenism of worldliness. Baal-worship was
popular because it was gay
festal
splendid
while the Mosaic ritual was calm
earnest
self-controlled
chaste. Under the first
men could do what they liked
best
and yet pass for religious. It dignified self-indulgence
and deified
strength and lust. Love of God is the source and crown of all delights; but
to
a multitude of meaner impulses in us
the world appeals with more flattery and
promise than heaven. Let us hold fast to the Bible
in which speaks the only
living and true God. If we turn from Jehovah
the deity we make ourselves will
prove a Baal. Earth-born religions are dishonourable to the conscience
false
to the intellect
and cruel to the heart. And if we acknowledge Jehovah to be
God
let us follow Him.
II. The testing of heathenism. Anything which claims our service and
our love should be able to support us in emergencies. Infidelity and
worldliness may do very well in good times
when bright suns and genial rains
mingle to bless our lot; so did Baal. And so all blasphemy
and polite
infidelity
and everything that is not of God
when it has had its fling
and
tried its power
drops back
helpless to save its followers. The testing is not
often so dramatic as upon Carmel
but is continually repeated. (Monday Club
Sermons.)
Elijah and the prophets of
Baal
But Mount
Carmel
a celebrated mountain on the southern boundary of the tribe of Assher
which extends itself into the Mediterranean Sea. It runs north-west of the
plain of Esdraelon.
I. We notice the proposal of Elijah to the multitude. He speaks to
them
not to the royal court. Religion is not an affair concerning the great
and titled of the earth only. It respects every man. It is for the multitude as
well as for the rich and great.
II. Notice the proposal of Elijah accepted. All the people said
“The
word is good.” It was an advantageous one to the prophets of Baal. They had the
prepossessions of the people and of the royal court in their favour: It is easy
to take up religion when it is in prosperity: but to take it up when it is m a
drooping
dying state
is the work that demands principle
sterling principle.
To be zealous
when the very stones of the altar are to be replaced--when the
alternative is ruin or revival--extirpation or reform--then to be zealous--then
to be a reformer--to seek to restore truth and religion to their pristine
dignity
that is a work honourable indeed
and arduous as it is honourable.
III. The failure of the prophets and the irony of Elijah.
IV. The appeal of Elijah to heaven.
V. The prayer of Elijah answered.
VI. The conviction of the multitude.
VII. The destruction of the priests. These prophets had been the cause
of the grievous famine
of the death of cattle and human beings not a few. They
had also sacrificed thousands of dear children to Baal. The rites of Baal were
frequently celebrated with human victims. They had also brought Jezebel to
think it a meritorious act to slay the prophets of the Lord. Also
according to
the laws of Moses
idolatry was considered treason against God
as the national
king
and death was denounced as the punishment of that sin. These men suffered
nothing but the due reward of their deeds. Those who live by imposing on the
weaknesses and superstitious feelings of others shall sooner or later meet with
a suitable retribution. They that dig pits for others frequently fall into them
themselves. Their own lies frequently slay the authors of them. Men first utter
lies
then believe them
then perish by them. And they perish without pity.
They perish amidst the execrations of those whom they have deceived. (J. H.
Cadoux.)
Elijah and the prophets of
Baal
1. We are reminded of the great disparity between these opposing
forces. Now
as then
Truth is in the minority. It was one man against four
hundred and fifty. But so it is always. The world has never seen a popular
majority for the truth. Only eight souls were saved in the ark; Abraham was
alone in his faith; Israel was but a handful; and the “peculiar peoples” in
every age have been “a remnant.” Even the Son of God did not restore the
equilibrium. The Reformation effected but a partial equalisation. The present
age of missions
with all its conquests
finds the Church outnumbered in every
region by its foes. Not only so
but in respect to earthly rank
power
prestige
the advantage has always been on the side of error. If at intervals
the tide seems to turn
as when David
Solomon
Constantine give to religious
truth political pre-eminence
such episodes are transient
and soon the old
disproportion returns.
Truth for ever on the scaffold
Wrong for ever on the throne
abides as the rule obtaining in every age for the fortunes of the
kingdom of heaven on earth.
2. This disparity was intensified and emphasised by divine direction.
Elijah was commanded to give to his opponents precedence at every point. The
criterion which he must submit for the testing of the rival religions was “the
god that answereth by fire.” That was a concession to the claims of Baal
who
was called the “sun-god
” with whom fire was a native element. On the other
hand
Elijah’s task was rendered as difficult as possible. He must stand by and
see his rivals consume the entire day. This magnifying of evil and minimising
of the resources of good has marked the Divine policy from the first. God has
seemed to give to sin every advantage that it could ask for
and to keep his
own cause at a corresponding inferiority. What a surprising difference
according
to earthly standards
between Jesus and His enemies! Not only was He alone
unfavoured and unhelped
but they were supported by all the power of the Jewish
Church
the Gentile government
and even the infernal world. Sin was allowed to
parade and employ its uttermost resources
while holiness seemed to be
proportionately depressed in the person of Him who was born in a manger and
reared at Nazareth
who became the Friend of publicans and sinners
was
betrayed by His own followers
and condemned to the accursed death. Similar fortunes have
attended the people of God to this day. Not only have they been left to engage
in a one-sided conflict where the numerical odds were always against them
but
peculiar aggravations of this disparity have been common. The Church is still
burdened with such unnecessary drawbacks. How often are we tempted to take
literally the words which speak of the “foolishness of preaching
” and to
wonder why God hath chosen such needlessly foolish
weak
and base things of
this world to serve Him!
3. This disparity between the two contestants was emphasised by
Jehovah for the purpose of suitably displaying His own superiority to both of
them. He gave to Baal every advantage and reduced His own resources to a
minimum
in order to show that Truth at its lowest is stronger than Error at
its highest. The result justified this plan; for the people were all the more
impressed by the final victory of Elijah
because of the tremendous inequality
of the conflict at the beginning. This gives us a clue to that policy of the
Divine government which has been referred to. God has allowed sin to prosper in
this world
and has permitted His own religion to take an inferior place
for
the purpose of thus furnishing an arena for the exhibition of the Divine
self-assertion. We understand
then
why Christianity has never been allowed to
compete on equal terms with the dominant faiths of the world. God does not
intend that His religion shall obscure Himself. He knows how readily the eye of
man is caught and held by visible forms
and that spiritual truth is always
endangered by material associations. Accordingly the earthly medium through
which His grace shines must be as thin and plain as safety will permit. This
was the reason why Jesus the Christ asked and received so little from the
world. He owed nothing to its favour or its help. But as we now see
all that
humiliation was the most effective background that could have been provided for
the display of the spiritual kingdom of God.
4. The triumphs of grace thus obtained are also magnified by the
Divine concessions to the enemy. It was yielding much to Baal when the ordeal
of fire was proposed
for that meant to meet the sun-god on his own field and
with his own weapons. Other tests might have been chosen which would have been
more favourable to Elijah. But no; he must go into the enemy’s territory and
challenge him in his very citadel. Do the Egyptians worship the river Nile? Lo
the rod of Moses turns those sacred waters into blood. Are they the most cleanly
of peoples
making a religion of physical purity? They are stricken with vermin
by the word of the Lord. Do they idolise the goat
the ram
and the bull? The
cattle of their fields must perish before the Divine scourge. Thus Pharaoh is
taught that even within the range of his own religion the God of the Hebrews
can find means to overthrow him. Similar transformations mark all the great
conquests of Christianity. He meets scientific scepticism with the scientific
faith of Miller
Hitchcock
and Drummond. He compels the art of sensuous Italy
to minister to biblical truth in the Madonnas and Nativities. He transforms the
pagan temple into the Christian church
and puts the Gothic spire to spiritual
uses. This process of overruling and utilising grace is spreading through all
the ranges of human enterprise.
5. These exhibitions of Divine self-assertion furnish a severe but
useful test of human character. The priests of Baal were not the only ones
whose faith and patience were taxed on Mount Carmel. It must have cost Elijah not a
little to find himself placed for an entire day at so great a disadvantage.
Nothing less than intense consecration and courage could have endured such a
trial. This experience also was typical. It represents the lot of God’s people
in all ages. The very greatness of the Divine interpositions in their behalf
has imposed on them burdens of self-denial and self-effacement.
6. The trials of God’s people are sure to result in their triumph as
well as His glory. (C. J. Baldwin.)
The prophet of the Lord
The debate
on Mount Carmel was conducted by Elijah with remarkable ability. A vital
question had forced its way into prominence.
I. When he met his opponents on Mount Carmel
Elijah had very clear
convictions. In some way he had gained a strong hold upon God. He was
personally conscious of God. Unlike many a speculative philosopher who has
framed an elaborate argument to prove that God is
Elijah seems to have
advanced with a single step to a firm belief in God. His name was an
announcement of his belief: “My God is Jehovah!” A conviction like this is an
argument in itself. Men are willing to listen to a man who believes what he
says. This was an important element of the success of Moses
who was compelled
to go into the presence of Pharaoh and there to demand the liberation of a
large number of valuable slaves. Daniel had the same advantage when he was
called upon to face the idolatry of Babylon: it was widely known that Daniel
feared God. The ministry of Paul was always conditioned by this strong faith.
He was more than a match for his antagonists because he knew whom he had
believed. Athanasius
the youthful archdeacon of Alexandria
became the
successful advocate of Christian truth at the Council of Nicaea in view of his
recognition of the divinity of our blessed Lord. Luther at the Diet of Worms
rallied the unorganised resistance of Germany to the papal authority when he
exhibited his confidence in the evangelical doctrines. These men
and others
like them
were “strong in the Lord and in the power of His might.” They felt
the rock upon which they stood. They had clarified their thought
so that they
could utter it forcibly. If we can gain this consciousness we shall be prepared
for the great debate.
II. When he challenged the Baal-worshippers to the proof by fire
Elijah undertook to press their opinions to a practical expression. The
challenge was perfectly fair. They had accepted Baal and Ashtaroth as the
representative of the life-principle in nature. They were asked to exhibit the
results of their faith in these divinities. Any opinion which lays claim to the
faith of man must bear the strain of his ordinary burdens. What is your
religion good for? what is the quality of its manhood? What sort of a God does
it present? what is its immortality?--these are questions which must be met.
There is no escape from them. Now
we may inquire
What will be the natural
results of the general prevalence of the opinions which antagonise the Gospel?
III. When he had repaired the altar of the Lord and placed upon it a
sacrifice
Elijah made an appeal which met the terms of the Divine command.
There was an old altar on Mount Carmel--perhaps a relic of patriarchal times
but certainly a witness to the-reality of a pure worship. As the day was
closing Elijah called the people to this altar and began to repair it. You may
safely press Christian truth to its proper issues. We should have a very happy
world
indeed
if all Christians would show their faith by their works.
Christ-like lives
what would they be!--how sober! how industrious! how pure!
how sweet! how attractive! Multiply these Christ-like lives
and how beautiful
the social life of the world would appear. It is essential
therefore
that the
Christian in the great debate should state clearly “the truth as it is in
Jesus.”
IV. When he had received the fire of the Lord
which consumed his
sacrifice
Elijah drew from the people the confession
“Jehovah is God
Jehovah
is God.” The occasion was pentecostal. Conviction was instantaneous. Out from
the clear
dry atmosphere flames of fire leaped as Elijah was praying; they
seized upon the sacrifice and consumed it with the wood upon which it rested;
they licked up the water in the trench and left the altar bare. A
transformation occurred. An explanation must be given. What could be said
except to confess the supremacy of Jehovah? Prof. Christlieb of Bonn has
remarked that the regeneration of the human soul is the standing miracle of
Christianity. This regeneration converts corrupt natures into natures which are
holy. It is associated with Christian truth
and with belief in that truth. (H.
M. Booth
D. D.)
Verses 20-40
Verse 21
How long halt ye between
two opinions?
Elijah’s appeal to the
undecided
I. First
you will note that the prophet insisted upon the distinction which existed
between the worship of Baal and the worship of Jehovah.
II. In
the second place
the prophet calls these waverers to an account nor the amount
of time which they had consumed in making their choice.
III. But
the prophet charges these people with the absurdity of their position.
IV. The
multitude who had worshipped Jehovah and Baal
and who were now undecided
might reply
“but how do you know that Jehovah is God? How do you know we are
not decided in opinion?”
V. And
now the prophet cries
“If the Lord be God
follow Him; if Baal
then follow
him”; and in so doing he states the ground of his practical claim.
VI. And
now I make my appeal to the halters and waverers
with some questions
which I
pray the Lord to apply. Now I will put this question to them: “How long halt
ye” When Elijah says
that “The God that answereth by fire let him be God
” I
fancy I hear some of them saying
“No; the God that answereth by water let him
be God; we want rain badly enough.” “No
” said Elijah
“if rain should come
you would say that it was the common course of providence; and that would not
decide you.” I tell you all the providences that befall you undecided ones will
not decide you. God may surround you with providences; He may surround you with
frequent warnings from the deathbed of your fellows; but providences will never
decide you. It is not the God of rain
but the God of fire that will do it.
There are two ways in which you undecided ones will be decided by and by. You
that are decided for God will want no decision; you that are decided for Satan
will want no decision; you are on Satan’s side
and must dwell for ever in
eternal burning. But these undecided ones want something to decide them
and
will have either one of the two things; they will either have the fire of God’s
Spirit to decide them
or else the fire of eternal judgment
and that will
decide them. (C. H. Spurgeon.)
The conflict on Carmel
1. Now
from this stirring incident
I learn that we must be prepared like Elijah to
stand alone for God. Examine the biographies of great men
and you will not
find a brighter example of sanctified courage than that which shone in the man
of God on Carmel. Think of it! One man against a whole nation! Here was a
Reformer
who had the patience of the ox
the courage of the lion
the eye of
the eagle
and the intelligence of the man. Prince Bismarck once said in a
characteristic epigram
“We Germans fear God
and nothing else in the world.”
This was especially true of Elijah
the Whirlwind Prophet
who struck Ahab pale
with fright. Fearing God so much
he feared man so little. He was as a mighty
rock standing alone in the midst of a stormy sea
braving and outliving the tempest.
Take your stand for God wherever you may be
either in the office
or the shop
the workroom
or the home. You
like Elijah
have a Carmel. See that you play
the man
and quit yourself right bravely.
2. From
the incident on Carmel I also learn that the most of men are desirous of
worshipping God and Baal at the same time. This is what the Israelites wanted
to do
for you must know that the worship of idols was not proposed as a
substitute for
but an accompaniment to
the worship of Jehovah. They wanted to
do an impossibility--to amalgamate opposites. This God would not have
and will
not allow to-day. Men must be either one thing or the other. Religions
diametrically opposed cannot both be right. Things which are contradictory cannot
be reconciled. You cannot have an altar to Baal and an altar to Jehovah
standing side by side. Mark Antony is said to have yoked two lions to his
chariot
but there are two
lions which can never be yoked--the Church and the world. Yet men everywhere
are trying to win the smile of the world and the” well done” of Christ. They
want to serve God and Baal at the same time.
3. From
my text I gather the further lesson that all men are called upon to make a
choice between God and Baal. “How long halt ye between two opinions? If the
Lord be God
follow Him; but if Baal
then follow him.” This searching
remonstrance uttered by the solitary witness on Carmel is perhaps still more
impressive in the original
for one rendering gives
“How long limp ye on two
knees?” He likens them to a cripple hobbling along
first on one knee and then
on another. Another translation gives the quest!on thus
“How long hop ye on
two sprays?” like a bird which keeps hopping from bough to bough and is never
still
and consequently never builds a nest.
4. Our
text also clearly shows that God has given to us the power of choice
which
power involves tremendous responsibility. We are endowed with the power of
will
and are not to be like those derelicts that go floating about in the
Atlantic and never reach any port. God asks us to take the evidence for and
against
and then deliberately decide whether or not He is to be our king.
5. And
in this matter God has not left us without evidence of His superiority over
Baal. Still the infallible test is “The God that answereth by fire let Him be
God.” If you will sit down and compare the claims of God and the claims of
Baal
you will soon see which God has the sole right to your worship. If we
translate Elijah’s speech into nineteenth-century English
it simply means this
Will you have Christ or Barabbas; God or self?
God can do what Baal cannot! An
eminent evangelist once declared in a newspaper controversy that he was
prepared any day
at a few hours’ notice
to summon five hundred
witnesses
ready to declare upon oath
if need be
the truth of that Gospel of
Salvation from the power of sin which every week he preached. To-day the cry
rings forth
“The God that answereth by saved men
let Him be God.” There can
be no comparison between the claims of Christ and the claims of the world.
6. I beg
you to observe that God calls for immediate decision. You are this day to
decide between God and the devil. Some of you have been halting till your hair
has grown grey. How much longer are you going to fly from bough to bough? (W.
C. Minifie
B. D.)
Indecision
A more striking
appeal is scarcely to be found in the whole volume of inspiration. It was
delivered under circumstances peculiarly impressive
and by one of the most
eminent and most honoured among the prophets.
I. As to
the nature of this indecision in religion.
II. Let
us then consider the grounds and causes of this indecision. The source of all
this evil is the deceitfulness of the human heart.
1. The
love of the world.
The Apostle St. John has left it upon record
that this
disposition is totally inconsistent with the love of God. “Love not the world
neither the things that are in the world
” etc.
2. The
fear of the world.--Nothing is more certain
than that the disposition and
habits of the great majority of mankind
even in a Christian country
are
totally and radically opposed to the precepts of the Gospel; and the world
loves its own: and if any are not of the world
it beholds them with aversion.
3. The
fashion of the world.--Under this term
I include the example and authority of
those with whom we are conversant; or to whom it is customary to appeal.
III. The
unreasonableness of this principle.
1. It is
unreasonable
on account of the great importance of the subject.
2. Something
perhaps
might be said in vindication of indifference and indecision
if these
things were only obscurely revealed; but the fact is
that as we are more
interested in the knowledge of salvation
than of all other things
so is the
will of God most distinctly made known in respect to it. (Christian
Observer.)
Elijah on Carmel
I. An
alternative presented. The alternative lay between Jehovah and Baal
and the
object of this national gathering was to decide which was to be Israel’s God.
Notice the different elements composing this gathering.
II. An
inconsistency exposed. The inconsistency lay in blending the claims of Jehovah
and Baal. Many
apparently
had no objection to divide their allegiance
their
only concern being to keep on good terms with the ruling powers. The service of
God is an exclusive service
it admits of no compromise. This truth is put in
language of unmistakable clearness by lips that cannot err--“No man can serve
two masters. Ye cannot serve God and Mammon.”
1. A
religious compromise
it is sometimes said
is surely better than no religion
at all. However plausible this may sound
we are bound to say that
from the
nature of the case
it is an absurd position. A compromise in religion is
to
say the least
unmanly and hypocritical; it is an attempt to pass off for what
you are not.
2. Such
conduct yields no satisfaction to the waverer. The troubles arising from
indecision are endless. The man who will not take a decided stand exposes
himself to the constant banter of his companions
and there is no end of
annoyance to the man who cannot say
No.
3. Divided
service is dishonouring to God. Why? Because it puts Him on a level with Baal
and robs Him of the glory which is His sole due. If you worship two or more
gods at the same time
you put them on an equal footing; and the God of heaven
has told us
in a way not to be mistaken
that He will not share His glory with
another. A divided heart will not satisfy the Maker of it.
III. A
decision demanded. The assemblage on Carmel was
for the most part
wavering
between the claims of Jehovah and Baal
and Elijah urged them to take a side.
The reasons for immediate decision are powerful and urgent. Time is short
the
matter is of supreme moment
and there is no middle ground. You have to be
either on the one side or on the other. Let no unmanly fears sway your choice.
Be a Daniel
and if need be stand alone. Be an Elijah
a champion for God and
the truth. (D. Merson
M. A.
B. D.)
The Prophet’s Question
I. Hear
the text
for it speaks simply of--
1. Two
opinions. Like others they tried to do both. Few like this in worldly matters.
Some render this: “How long hop ye from twig to twig?” They were--uneasy:
unhappy: unstable.
2. Two
Gods. Baal. An ancient god: a spreading religion: a gaudy and costly religion:
all this very attractive. God. The only God: The only God we need the only true
God we can have.
3. Two
positions. Halting and following: show the difference.
II. Hear
the prophet
for he speaks pointedly. Notice--
1. His
manner. Firm: fearless: faithful.
2. His
opportunity. Before all the people. How willingly he embraced it.
3. His
question. “How long?” etc. They had already had time. They had time then. God
did not want time. He could receive them at once.
III. Hear
the preacher
for he speaks earnestly. Enlarge upon the theme
and address those
who halt concerning--
1. God’s
ordinances.
2. God’s
service.
3. God’s
people--i.e.
joining them.
4. God
Himself. (W J. Mayers.)
Halting between two
Opinions
I. This
indecision is justly condemned.
1. It is
not honest. It exists rather in appearance than in reality. It is an attempt to
accomplish an utter impossibility. No man can have two objects of supreme
affection. So long as their hearts are not fixed supremely on God
they are the
servants of mammon. In all that they seem to do for God
nothing is truly done
for Him.
2. They
derive no full enjoyment from religion or the world. They resort to two
opposite sources of enjoyment. What they derive from one is embittered by what
flows from the other.
3. They
have no peace of conscience
4. This
state of mind is attended more or less with a sense of shame. Few things are
more wounding to the pride of man
than conscious imbecility of purpose and
character. And in no case
perhaps
is this consciousness more inevitable than
in a state of indecision with respect to religion.
5. This
state of mind is full of danger. If such are not sooner or later discouraged
and led to abandon all thoughts of becoming religious
nothing will be
effected
as the result of such a course. Indecision never did anything to the purpose
in worldly pursuits
much less in religion. Analyse this state of mind
and you
will see that it must be so. An undecided purpose is the want of all purpose.
At the same time it has an awfully deceptive influence. The openly profligate
can hardly admit that he is either right or safe. He can at least be more
easily shown his danger. But the man who imagines himself but at a little
distance from the path of rectitude and safety
who supposes at most but a few
steps need be taken to reach it
and who perhaps persuades himself that he is
fast approaching it
has of all men most cause for alarm. While the real danger
of his condition is as great as that of any other
he is blind to the fact.
6. This
state of mind is highly criminal. Whether Jehovah or Baal be God
he is the
supreme good
the being who has a right to command; he ought to be obeyed.
These obligations exist somewhere. We cannot annul or lessen them. We are
created
we are upheld
we are blessed in this world
we are capable of joy and
blessedness through eternity. There is one to whom we owe all that we are and
possess. This being is Jehovah or Baal; there cannot be more than one supreme
God. There must be one. There car
be no conflicting claims
no compromise of
services.
II. The
text enforces the duty of deciding who is truly God
and of serving him
whether Jehovah or mammon
God or the world. This may be done by considering
what they are in themselves
what they have done for you
and what they can and
will do for you.
1. What
they are in themselves.
2. Consider
what they have done for you.
3. What
can the world
what can God do for you? (N. W. Taylor
D. D.)
God’s call to undecided
souls
I. This
word of God does not come to the dull
the dead
the sleeping sinner. There are
some of whom you cannot say that they are halting between two opinions. That
awful stillness--I dare not call it a calm--that awful stillness which pervades
their spiritual being has not been broken. They are led
blindfolded
by the
devil; and there does not seem even to be a wish--not to say an effort--there
does not seem even to be a wish to shake off that fold which is over their
eyes. One opinion they are quite settled in; and that is
that sin is sweet
that the world is sweet
that self is sweet
and that sin
the world
and self
are all satisfying objects. To them the word cannot be said to come--“How long
halt ye between two opinions?” But it is not so with all. Besides those who
have no care for their souls and those who have learned to prize Jesus Christ
as a Saviour
there is a third class--the class of awakened
interested
inquiring
anxious souls; and unto them does this word come
“How long halt
ye?” Their stillness has been broken; their eyes
as it were
have been opened
a little; a few dashes of light have broken in upon them; a fresh opinion has
forced itself upon them now and then. As yet
indecision is their great
Characteristic.
II. Let
us notice
in the next place
the objects between which they halt. What were
those objects in Israel’s case? Baal and Jehovah the great God of Israel! What
is there on the one side? On the one side there are objects
of which you have
proved
and even confess
that they are unsatisfying. There are things which
you know are empty things. There are courses which you know
which conscience
tells you too plainly
must end in disappointment
and in sorrow and death.
There are habits which only strengthen the cords of corruption
and draw you
more and more into sin. There are pleasures which
alas! you know too often end
in pain. There are sweets which
alas! you know crumble to very gall and
bitterness when a man puts them in his mouth. There is that upon the one side;
and what on the other? God. God
who is the source of all life; God
who is the
fountain of all joy; God
who is the giver of every good and perfect gift; God
who is the perfection of every thing which the really enlightened soul can long
for and enjoy; God is upon the other side
God the Father calls you.
III. Let
us consider the reasons why they halt. One reason I would venture to speak of
is ignorance. But I can say that there is ignorance of the danger of
indecision. But besides this there is ignorance of the blessedness of following
God. Then again
besides this ignorance there is unbelief
from which indeed
ignorance springs. Then another reason is this--unbelief and ignorance spring
from the carnal corruption of man’s fallen nature. (C. D. Marston.)
Decision for God
Our first inquiry will
be:--
I. Who
are they that halt between two opinions? They are not far to seek
nor
difficult to describe. They may differ widely among themselves
but there are
some points in which they all agree. We may say concerning all such that they
are more or less enlightened in things divine. Moreover
the knowledge they
possess makes them dissatisfied with their present condition. Their consciences
tell them that if Christianity be true--and of this they have not the slightest
doubt--their state is far from satisfactory. They know the destructive
influence of sin here
and the terrible consequences of sin hereafter
and yet
they remain in its power. They know that those who believe the Gospel enjoy
liberty
are set free from condemnation
are made heirs of glory; and yet they
are not believers
they have not obeyed the truth
and consequently they cannot
claim these privileges--their position is that of men longing for something
which they have not determined to seek. Our next inquiry will be:--
II. Why
do men halt between two opinions? Some halt because they have never given the
subject of religion that earnest
thoughtful
prayerful consideration which it
deserves. Others halt because the interests of this life occupy too large a
share of their attention. Others halt because they have not sufficient courage
to abandon their present course of life. Others halt because they look forward
to a time when it will be easier to decide. This leads me to call your
attention to
III. The
immense danger of halting between two opinions. The longer you halt
the harder
it will be to decide. Thus your chief object in halting is effectually
defeated. Whatever may be your difficulties now
depend upon it
time will only
increase their strength and add to their number. We know how speedily habits
are formed
and how difficult it is to cast them off. They throw around us
cords and fetters which we endeavour in vain to break through. Again
our time
is very uncertain. Though the future were quite as advantageous as the present
though it were quite as easy to seek God’s peace next year as this
it would be
the height of imprudence to put the matter off until then; for the future is so
very doubtful that you cannot reasonably build the slightest hope upon it.
“Boast not thyself of to-morrow
for thou knowest not what a day may bring
forth.” Finally
the loss you may incur by halting will be irreparable. (D.
Rowlands
B. A.)
Indecision in religion
In regard to the
state of things existing at that time in Israel
we may remark--
I. To
classify those who are thus undecided.
1. Those
who are thus undecided may be regarded
as comprising the following classes.
II. Reasons
why a decision should be made without delay.
A call to decision
I. What
are we to understand by halting between two opinions? Literally
how long hop
ye about on two boughs? This is a metaphor taken from birds hopping about from
bough to bough
not knowing on which to settle--balanced between opposing
claims. To halt is to stop
to hesitate between opposite interests. Paul was
balanced between a life of usefulness on earth and a life of enjoyment in
heaven. The people
in the days of Elijah
were balanced between the worship of
an idol and the worship of the God of heaven. Multitudes in our day are
balanced between heaven and hell; two contrary influences acting upon them
as
though God and heaven and holy beings were pulling one way
and the fiends of
darkness and hell pulling the other
and they halt between the two claims.
II. What
are the causes of this halting?
1. The
influence of the Spirit of God on the mind. This may seem strange
but we think
it will be evident to you. The Spirit of God is not directly
but indirectly
the cause. He produces such effects on the head and heart
by the doctrines of
the Bible
that the sinner is made to see his position
to see the awful
future
to see the
consequences of moving on in that direction
to see hell at the end of the
path. He halts
stops to ponder whether to go backward or forward. Man is a
free agent. “What is that?” says one. I answer
a power to choose or reject.
There is a consciousness within you that you possess this power
and all the
reasoning in the world cannot make a thing more clear to you than
consciousness.
2. Secondly
heart weights. Many of you know something about these heart weights. You have
had considerable experience in these matters. You have many a time been
troubled by abstractions of mind
vacancy of thought
secret uneasiness.
Sometimes that unbidden tear has stolen down your cheeks
and you could
scarcely tell why--some unaccountable alarm about the future--some undefined dread
of some all-pervading spirit fixing a searching gaze upon you.
3. You
are unwilling to pay the price. (J. Caughey.)
Immediate decision
1. For
different reasons
unconverted persons postpone deciding this question. They
await a more convenient season--until after they get married
settled down
make money
grow old. I would not limit the mercy of God.
2. Reasons
why the unconverted should make an immediate decision:--
I wish the unconverted to
remember--
1. That
if they neglect--neglect
that’s all--this salvation
they have no Scriptural
warrant whatever for believing that they will be saved.
2. That
they have almost to force their way to perdition.
3. Remember
there is nothing that stands between the sinner and salvation but sin
and that
comes from himself. (Silas Henn.)
The great alternative
I. The
great alternative.
II. Distraction
within the kingdom. Within this spiritual realm are opposing forces which
contend with one another
and there is deep unsettlement
a harassing and
restless indecision.
1. Conscience
insists that we ought to live unto Him from whom we came.
2. The
heavenly voices and the best human voices summon us to consecrate our powers to
duty and holy service.
3. Prudence
wisdom
exhorts us to seek God while He may be found (Isaiah
55:6).
III. The
one wise course. Why halt and hesitate?
1. Indecision
is
On the fence in religious
matters
I. The
condition of those who try to serve the world and Christ at the same time
by
compromising the matter.
II. The
condition of those who have grace in their heart
but have not decided to make
profession of it.
III. The
indecision of those who do not know what is the time to attend to religion.
There are two clarion voices in that man’s soul. The one says
“Now.” The other
says
“Tomorrow.” (T. De Witt Talmage.)
Indecision
Generally speaking
a
strict consistency is maintained betwixt the character of a man and the object
of his pursuit. His actions bear a conclusive testimony as to the nature of his
individual purpose. There is a oneness of his whole being with the matter at
issue. As his companion
you are left to no uncertain guess-work in determining
the uppermost thing which engrosses his thoughts
concentrates his affections
quickens his desires
or invigorates his endeavours. The worldling is ever true
to the worldling’s creed; his god will not allow of any dereliction of duty
of
any niggardness of service
of any neglects or deficiencies in the homage
required. Let thus ambition be the ruling idol--and the devotedness of his
powers proves the sincerity of his affiance. Let wealth be the ruling idol--and
his “rising up early
and sitting up late
and eating the bread of
carefulness
” show how perfect is the agreement betwixt him and the influence
which presides.
I. First
indecision in its nature and prevalence.
1. In
its nature. The mass of society does not consist of only two descriptions of
persons--those who are eminently pious and those who are flagrantly wicked--but
there is also an intermediate class
the victims of indecision; bespeaking that
state of the mind and the heart which
instead of cleaving wholly to God
or
yielding altogether to the world
alternates with both; an indecision which
as
if passive to the influence of opposite claims
bends now to the one and now to
the other
as accident or circumstances shall determine--now governed by the
human
now by the Divine claims; an indecision that in seeking to couple the
allegiance of two masters is a traitor to both--admitting
more or less
the
force of Gospel statements
the powerful appeals of “the truth as it is in
Jesus
” while the occasion lasts
so that there is a sort of turning to Him
and being again open to the seductions of sensual objects
so that there is a
turning to them; an equi-ponderant weight
having no settled place
but
shifting to this side or that
as the case may be--the opponents pitching and
pulling the man now hither and now thither
as if in contention for his whole
captivity--the voice of the one saying “You are mine
” and that of the other
saying “You are mine
” and the man is neither’s.
2. The
prevalence of indecision. By far the larger mass of all our congregations is
composed of the undecided. Thousands say their prayers
who do not pray;
thousands verbally assent to the truths of Christ
where there is nothing but
the dead letter
where there is no spirit
no demonstration
no power.
II. Indecision
in its causes. And these are multiform.
1. One
is pride. This is ever lingering within us
checking the fulness of our
reliance upon God.
2. Indecision
again
arises from ignorance--ignorance of the relative value and comparative
importance of things.
3. Indecision
springs-from our sloth. It is the reverse of the effort to maintain “a good
confession.” Decision in being “on the Lord’s side
” involves the necessity of
great and painful self-denial.
4. Indecision
proceeds from the love of the world. Whilst the heart is buried there
how can
it be given to another?
The affections cannot be placed upon two objects diametrically opposed to each
other.
5. Indecision
sometimes arises from the fear of man. It partakes of that moral cowardice
which shrinks from the names that the malicious may invent to stigmatise
or
the oppressions which the powerful may bear down upon an honest profession;
though perhaps the fear of ridicule may tend morE to prevent religious decision
than the edicts of the sternest persecution.
6. Indecision
has another cause in presumption.
7. Indecision
has a cause in the neglect of prayer--of prayer for the assistance of that Holy
Spirit
who being the “Guide into all truth
” enables us to apprehend all the
mysteries of godliness.
III. Indecision
in its consequences. And these are full of evil.
1. Indecision
in the first place
is an insult to the authority and the character of God.
2. Indecision
works evil upon others. Every man
whether he thinks it or not
is surrounded
by witnesses; and the world is sharp sighted in observing those flaws of
inconsistency which bring so many professions of religion into contempt; where
such as attend its ordinances
only leave them to exhibit the selfishness
the
covetousness
and the earthly-mindedness of the natural man.
3. The
undecided am the self-deceived. A hope is begotten which will never be
realised; their daydream of good
as a dream
cheats them with its images and
all passes away in air.
4. The
undecided
again
are criminal. “Whatsoever
” it is said
“is not of faith is
sin.”
5. The
undecided man is the unrecompensed man; self excluded from the privileges to be
enjoyed within the Christian pale. “A double-minded man is unstable in all his
ways; let not that man think that he shall receive anything of the Lord.”
6. The
undecided man is the unsafe man. Hanging doubtfully
as betwixt two worlds
he
has two worlds around him; he neither belongs to this world
nor to that
kingdom which Christ said “is not of this world.”
7. The
undecided man is a condemned man. He being “neither hot nor cold
” presents a
state of Divine rejection. To die is to die under the ban of utter retribution.
It is said that “the fearful and unbelieving shall have their part in the lake
which burneth with fire and brimstone.” (T. J. Judkin
M. A.)
Elijah’s appeal to the
undecided
I. First
you will note that the prophet insisted upon the distinction which existed
between the worship of Baal and the worship of Jehovah.
II. In
the second place
the prophet calls these waverers to an account for the amount
of time which they had consumed in making their choice. Some of them might have
replied
“We have not yet had an opportunity of judging between God and Baal
we have not yet had time enough to make up our minds”; but the prophet puts
away that objection
and he says
“How long halt ye between two opinions? How
long? For three years and a half not a drop of rain has fallen at the command
of Jehovah; is not that proof enough? Ye have been all this time
three years
and a half
expecting till I should come
Jehovah’s servant
and give you rain;
and yet
though you yourselves are starving
your cattle dead
your fields
parched
and your meadows covered with dust
like the very deserts
yet all
this time of judgment
and trial
and affliction
has not been enough for you
to make up your minds. How long
then
” said he
“halt ye between two
opinions?”
III. But
the prophet charges these people with the absurdity of their position. Some of
them said
“What! prophet
may we not continue to halt between two opinions? We
are not desperately irreligious
so we are better than the profane; certainly
we are not thoroughly pious; but
at any rate
a little piety is better than
none
and the mere profession of it keeps us decent
let us try both!” “Now
”
says the prophet
“how long halt ye?” or
if you like to read it so
“how long
limp ye between two opinions?” (how long wriggle ye between two opinions? would
be a good word if
I might employ it.) He represents them as like a man whose legs are entirely
out of joint; he first goes on one side
and then on the other
and cannot go
far either way.
IV. The
absurdity of this halting. The multitude who had worshipped Jehovah and Baal
and who were now undecided
might reply
“But how do you know that we do not
believe that Jehovah is God? How do you know we are not decided in opinion?”
The prophet meets this objection by saying
“I know you are not decided in
opinion
because you are not decided in practice. If God be God
follow Him; if
Baal
follow him.”
V. And
now the prophet cries
“If the Lord be God
follow Him; if Baal
then follow
him
” and in so doing he states the ground of his practical claim. Let your
conduct be consistent with your opinions.
VI. Now I
will put this question: “how long halt ye?” I will tell them; ye will halt
between two opinions
all of you who are undecided
until God shall answer by
fire. (C. H. Spurgeon.)
Decision of character
I. Gives
a statement of opposite claims. There are many Baals in our land. What are
they? Examine them. Hear their claims. We shall mention four:
1. Worldly
gain.
2. Sensual
pleasures. Nothing is more deceptive than the pleasures of the world; and the
young have the greatest need to guard against indulging in them.
3. Vain
speculation. In every age there have beer
those who have set up their own
feeble reason in opposition to the word of God. We live in a day when knowledge
is more extensively diffused
and there is in many
who once lived in
ignorance
a thirst for information; and this tends to prepare the way for the
increased progress and success of the Gospel.
4. Pharisaic
pride.
II. Requires
a spirit of fixed decision.
1. It is
important in its nature.
2. It is
uncompromising in its demands.
3. It is
satisfactory in its evidence.
4. It is
beneficial in its results.
5. It is
urgent in its claims. It is to be done without delay. (Ebenezer Temple.)
An undecided character
Against this impulse [to
act and end suspense] we have the dread of the irrevocable
which often
engenders a type of character incapable of prompt and vigorous resolve
except
perhaps when surprised into sudden activity. These two opposing motives twine
round whatever other motives may be present at the moment when decision is
imminent
and tend to precipitate or retard it. The conflict of these motives
so far as they alone affect the matter of decision is a conflict as to when it
shall occur. One says “now
” the other says “not yet.” (James
“Psychology.”)
The call for decision
I believe
for my
part
that the most of the life of the bulk of men is lived without any
adequate exercise of their own deliberate volition and determination. Sadly
too
many of us seem to think that Nansen’s way of getting to the North Pole is
the best way of getting through the world--to put ourselves into a current and
let it carry us. We drift. We do not decide
or
if we do
we let deliberate choice
be coerced by inclination
and let wishes put their claws into the scale
and
drag it down. Or we allow our environment to settle a large part of our beliefs
and of our practices. It must settle a great deal of both for all of us
and
none of us can get rid of the pressure of the surrounding atmosphere
but we
are meant to be hammers and not anvils; to mould circumstances
not to be
battered and moulded by them; to exercise a deliberate choice
and not to be
like dead fish in the river
who are carried by the stream
or like derelicts
in the Atlantic that go floating about for years
and never reach any port at
all
but are caught by the currents
and are slaves of every wind that blows. (Alexander
Maclaren
D. D.)
Half-purposes hindrances
to conversion
Another hindrance of
conversion is unresolvedness
and half-purposes; when men will hang wavering
between God and the world
and though the light be never so clear to convince
them
yet they will not be persuaded to resolve . . . If you would be converted
and saved
do not stand wavering
but resolve
and presently turn to God. If it
were a doubtful business
I would not persuade you to do it rashly
or if there
were any danger to your souls in resolving
then I would say no more. But when
it is a case that should be beyond all dispute with men of reason
why should
you stand staggering as if it were a doubtful case? What a horrible shame is it
to be unresolved whether God or the world should have your hearts? Were it not
a disgrace to that man’s understanding that were unresolved whether gold or
dung were better? Or whether a bed of thorns or a feather bed were the easier?
Or whether the sun or a clod of earth were the more light and glorious? It is a
far greater shame for a man to be unresolved whether it be God or the world
that must make him happy
and that should have his heart
and whether a life of
sin or holiness be the better. (R. Baxter.)
Verse 24
The God that answereth by
fire
let him be God.
“The God that answereth by
fire”
Here are some lessons
suited to all times
certainly not least to our time. The God that answereth by
fire.
I. The
religion of God must
bring the proofs of its Divine origin. Elijah stands as the very type and
emblem of the religion of God; it is always in the world as a daring intruder;
a stern reformer. Such a disturber of the peace must carry his credentials with
him. Look at the very nature of this holy religion. It comes with a demand so
lofty
so searching
and yet so humiliating. It tells the man in all the pride
of his intellect that he has no power to see the kingdom of God
until he is
born again.
1. Christianity
by her very triumphs gives the challenge of the world a greater force and
urgency. There are two blessings which Christianity has brought to many lands
and is surely bringing to all--liberty and light. The more perfectly men are
brought into freedom the more naturally will they ask the ground of claims like
these. Because light sets men thinking for themselves
is light therefore an evil? Do not let us
talk as if it were in any degree possible. Thank God for light; it is the wise
men who
when they find the young Child
shall lay at His feet the costly gifts
of gold and myrrh and frankincense. It is the freest men who can render the
most worthy because the most willing service. Christianity is lost when it
takes to coercion.
2. Every
age must have its own proof. The Church cannot inherit the evidences
she must
create them. The prophet does not stand and tell the people of the wonders that
God has wrought for their fathers in Egypt and the Red Sea. If the Gospel
cannot do to-day what it did aforetime
it is a failure. What is it to tell me
of Bethesda’s ancient fame
if I come and expect no expectant crowd
and no
sign of the angel
and no cripples healed
and none laughing in the gladness of
new life? I conclude naturally enough that Bethesda is a failure. The only
evidence of Christianity that can satisfy me is when it does as much for me as
it has ever done for others. If the Church of God do live at all
:she lives by
the breath of the Almighty. If that inspire her she can do as great wonders as
ever.
II. The
appointed proof. The religion of God has nothing but the fire to mark her off
from the false religions of the world.
1. And
of the two all the advantage is on the side of Baal. The royal patronage and
the popular favour
the priests of Baal and the glittering attractions are with
the false god. The priests of Baal had all the further conditions of success.
Theirs is the passionate earnestness
the furious persistent prayer
the fierce
self-denial
the agony of entreaty.
2. But
now comes the time of the man of God. Then forth from the reddened sky there
fell the fire of the Lord and consumed the burnt-sacrifice and the wood and the
stones
and licked up the water that was in the trench. And when all the people
saw it they fell on their faces
and they said
“The Lord
He is the God; the
Lord
He is the God.” This is ever the proof appointed by God
and this is
always the proof accepted by men--the God that answereth by fire. (M. G.
Pearse.)
Elijah’s challenge
Moses challenged the
necromancers of Egypt
Elijah challenged the priests of Baal
Christ challenges
the world. At first the challenge was more strictly physical
now it is
intensely spiritual. What religion produces the highest and finest type of
character? That is the challenging question! Where
in Christian or in pagan
lands
have we the finest men
the purest character
the most sensitive honour?
Where are schools
hospitals
asylums
and charities of every kind most
abundant? That Christian countries are disgraced by some of the foulest crimes
possible in human life
may but show that their very foulness and atrocity
never could have been so vividly seen and so cruelly felt but for the
enlightenment and culture furnished by Christianity. In any other countries
they would have been matters of course; in Christian lands their abomination is
seen by the help of Christian light. To-day Christianity appeals not to a few
sectarian prophets
or a few bewildered speculators
nor to a few scientists
who are wild with boy-like joy because they have found a bird’s nest
but have
never seen the bird that built it; Christianity makes its appeal to the great
broad heart of human nature
to the common sufferings of the race
to the
indestructible sentiments of mankind--to the people first and the prophets
next
and calls upon the people in all their multitudinousness to force their mumbling
prophets to bring the mumble that chokes their throat to distinct and
calculable articulation
and to compare the noise of charlatanism with the
music of Divine teaching. In Elijah’s day the people said
“It is well spoken
”
and of Christ it is said
“The common people heard Him gladly.” Full
opportunity has been given to men to show the worth of their idolatries and
superstitions. In this controversy the prophets of Baal had the first chance.
Elijah stood back that they might do their best. False religions cannot
complain that they have not had field enough. “There was neither voice
nor any
to answer
nor any that regarded” (1 Kings
18:29). It
is precisely so with every false creed
every false science
every false
prophet to-day. There is nothing to show! All effort ends in silence.
Prodigious exertions finish in prodigious emptiness. Of every teacher
other
than Christian
we ask: Where are the sinners whom you have released from the
torment of remorse? Where are the mourners whose tears you have dried? Millions
of men praise Christ. Sinners will stand up thick as armies
filling the valleys
thronging the hills
declaring that in Christ they have found the joy of
pardon. (J. Parker
D. D.)
Altars and altar fires
I suppose that the altars
built by Elijah and the prophets of Baal would be very much alike. To all
outward seeming they were equally promising
and we should have been unable to
surmise to which of them the fire would be sent. Anybody can build an altar; we
need a God for the creation of a fire!
1. Any
one can build an altar; it requires a God to provide the flame. Anybody can
build a house; we need the Lord for the creation of a home. A house is an
agglomeration of bricks and stones
with an assorted collection of manufactured
goods; a home is the abiding-place of ardent affection
of fervent hope
of
genial trust. There is many a homeless man who lives in a richly furnished
house. There is many a fifteen-pound house in the crowded street which is an
illuminated and beautiful home. The sumptuously furnished house may only be an
exquisitely sculptured tomb; the scantily furnished house may be the very
hearthstone of the eternal God. Now the Christian religion claims to be able to
convert houses into homes
to supply the missing fire
and to bring an aspiring
flame to the cold and chilling heap. Here
then
are two houses. In both of
them there is no love
no joy
no peace
no rest. There is no flame of
geniality and radiant hope. Let us bring the Christian religion into one of the
houses
and do as you please with the other. In one house the tenants shall all
kneel before King Jesus. They shall be one in common purpose
and they shall
strive together with common mind and will. What will assuredly happen? With
absolute certainty the house will become a home! That is a glorious commonplace
in the history of the Christian faith. Where Christ has been enthroned
and
every member of the family becomes a worshipper
there steals into the common
life a warmth of affection which converts even trivial relationships into
radiant kinships. God changes houses into homes; let Him be God!
2. Any
one can proclaim a moral ideal; we need the Lord for the creation of moral
enthusiasm. But the possession of a moral ideal does not necessarily
transfigure the life. A man might draw up
for the guidance of his fellow-men
an exalted code
and yet he may be the most notorious scamp in the city. The
erection of moral ideals is the building of an altar. Now we want the flame
the fire of a passionate
moral enthusiasm. Where shall we get the fire? We
exalt our moral ideals in the minds of our children
but bow shall we get them
to love the right
and to fervently aspire after it? The Christian religion
claims to answer the question. Here are two lives. In both of them there is
knowledge of the moral ideal. In both of them the character is immoral. Let us
bring the Christian religion to the one
and you shall do as you please with
the other. “He will baptize with the Holy Ghost
and with fire.” The issue of
fellowship with the Christ is to be the inspiration
whose influence shall be
felt like fire. Love becomes a factor in the life
and cold duty becomes a
fervent delight. How will you deal with the other man? How will you bring to
him the fire? I confess I know no answer. Apart from the Christ
there seems to
be no way of bringing fire on to cold altars.
3. Any
nation can make legal enactments against crime. We need the law to make men
hate it. The only defence against crime is not a punitive law
but a
passionate
spiritual recoil. If we would deliver men from sin
we must make
them loathe it. Some way or other we must kindle a holy hatred in man
the fire
of blazing indignation. There are many men who are kept from crime
who
nevertheless do not dislike it. We must make men hate it. How shall we light
the fire? Let us turn to the Christ. Let a man love the virtuous
and he will
loathe the vicious.
4. Any
municipality can coerce men into charity. We need the Lord for the creation of
philanthropy. The Poor Law system may compel us into giving
but in the gift
there may be nothing of the fervour of a passionate goodwill. How can we get
cold charity converted into radiant philanthropy? Who will bring the fire to
the frozen altar? There is an old man in the Christian Scriptures who speaks in
this wise: “He loved me and gave Himself for me”; “we love
because He first
loved us”; “the love of Christ constraineth me.” Out of that love for the
Master there spring all the beautiful ministries which seek the welfare of our
fellow-men. Love for the Lord just blossoms into philanthropy. (J. H.
Jowett
M. A.)
The fire of the Lord
The challenge of Carmel
was a challenge of God’s. The elect symbol of the God of Israel was fire
and
Baal was the heathen God of fire. The prophets of Baal contended that Baal was
God
and Elijah
the solitary prophet of the God of Israel
declared that
Jehovah was the one and only true God. Such a question cannot be settled by
words. The claim to Deity must be established in deeds that only God can do. It
is not a matter of argument but demonstration. The fire was God’s sign of
acceptance. Perhaps it was by this sign the two first brothers knew that Abel’s
offering was accepted and Cain’s rejected. When Abraham prepared a sacrifice by
which the covenant was to be sealed
he watched until the evening
and then the
fire of God passed through the divided portions. At the dedication of the
Tabernacle “there came fire from before the Lord
and consumed upon the altar
the burnt offering and the fat.” When the Temple was consecrated we read
“When
Solomon had made an end of praying
the fire came down from heaven and consumed
the burnt offering and the sacrifices.” The altar fire was the sign of the Divine
Presence. No human hand kindled it. No material fuel replenished it
and yet it
burned continually
a visible assurance of Jehovah’s presence with His people.
In Elijah’s day the fire had gone out. The glory of Israel had departed. No man
could rekindle it. Neither could any other fire take its place. The carriers of
strange fire in the holy place were consumed on the spot. None but God could
relight the altar fire. Elijah inaugurated a new order
and this is the reason
of his appearance with Moses in the Mount of Transfiguration. By him God relit
the sacred fire. Then! When was that? what had made possible that momentous
moment? Is it possible to discover the conditions which bring the fire of the
Lord? Nothing is lawless. The “ then” is indicative of more than time. It marks
the moment when the conditions of Divine demonstration were fulfilled.
1. The
fire of the Lord came when the cause of Jehovah had reached its lowest point.
“Ahab had provoked the Lord God of Israel more than all that were before him.”
He was the kind of man still much applauded. He established great cities
gathered great wealth
and built a great palace.
2. The
fire of the Lord came after the altar had been restored. The fire follows the
altar. In itself the altar is nothing. It was built of unhewn stones
unchiselled and unshaped
but it was the place of sacrifice
the centre of
fellowship
and the sign of the covenant. When the altar is neglected the fire
goes out. Man’s work is to repair the altar and provide the offering; God lights
the fire.
3. The
fire of the Lord came in response to faith and prayer. The faith of Elijah was
sublimely heroic. What confidence he had! He could mock their frenzy because he
was sure of his triumph. Faith never screams. In quietness and assurance it
knows how to wait. How he laughed at difficulties! They might flood the altar
and the sacrifice with their cold water till it seemed as if nothing could
burn; he knew in whom he had believed. He had faith in God. (S. Chadwick.)
The fire of the Lord
The great need of the
Church in the present day is “the fire of the Lord
” the power of the Holy
Ghost. We shall do more good in an hour of Pentecostal baptism than in ten
years of Church reform
theological strife
doctrinal” discussion.” God has
promised the fire: “I
will pour out My Spirit upon all flesh.” “Ye shall receive power.” Promises
never cancelled; Spirit given and never recalled. We need the fire
for the
same reason as Elijah
combating error and sin. If we have physical or mental
work to do we require physical or mental strength and vigour; spiritual work
requires spiritual power.
I. We
must “erect our altar” and make the sacrifice before we can have the fire. The
sacrifice must be
II. The
sacrifice will be accepted; God will “answer by fire.” Consecration is giving
ourselves to God to be sanctified
cleansed
and filled with the Spirit. “The
altar sanctifies the gift.”
III. The
effects of fire are these.
1. It
refines. The Holy Spirit will remove unholiness (Ezekiel
36:25-27).
2. It
illuminates. Light is the source of
3. It
warms. Light and heat do not necessarily go together
but fire and heat do. If
the sun gave light but no heat
the world would be a vast
icy
lifeless mass
nothing but brilliantly-illuminated death. Warmth is necessary to vitality:
spiritual life depends upon spiritual heat
which dispels spiritual coldness.
4. It
assimilates
transforms
spreads
Fire means power. Fire spreads: when filled
with the Spirit our influence will spread
for fire cannot be confined in a
narrow little circle when surrounded with inflammable material. Shall we erect
our altar to receive the fire? (Charles Cross.)
Fire from heaven
The ordeal proposed was
peculiarly appropriate. Jehovah had often in old times answered by fire. Fire
from heaven fell upon the cities of the plain. To Moses too God appeared as a
fire that burned
but did not consume. And if Baal was what his prophets
declared him to be
what more reasonable than that he
too
should answer by
fire? For he was supposed to be the god of Nature; the fruitfulness of the land
was accredited to his bounty
and the thunder and lightning were frequently
pointed to as evidences of his power. It was a sad but most suggestive sight.
Their numbers were large--four hundred and fifty as against the solitary
prophet of Jehovah. Truth does not always rest with majorities. Yea
the real
majority is where God is. Then their social influence was great. They held high
positions in the Court and throughout the kingdom. Then those men were in
earnest. It is the inevitable result in the case of all who come by some other
way pleading some other name. Men say
“Earnestness is everything; it matters
not what views you hold
so long as you are in earnest.” Of what avail
however
is the earnestness of the drowning man who clutches at what he
believes to be a solid spar
but is only drifting seaweed? Natural religion
evolved out of the spirit and temper of the age
will always command a large
following of thoughtful people
apparently sincere and earnest
and
thanks to
the Christian environment of these days
far superior to the worshippers of
Baal in morality and uprightness; but in time of need
when death is near
or
the heart is breaking beneath some crushing sorrow
the result will be the
same
“No voice
nor any to answer.” It is not so
however
with those who seek
the living God. The testimony of every true believer is this: “It is good for
me to draw near to God.” But we must draw near in the appointed way. See how
careful Elijah was in preparing his sacrifice. He began by repairing the altar
that was broken down
building it up with “twelve stones
according to the
number of the tribes of Israel.” The Established Churchman and the “Free” Churchman
must alike build the altar of twelve stones if they really desire fire from
heaven. There must be no despising any of whatever church or society who have
the Spirit of Christ. The sacrifice was so saturated with water that only fire
from heaven could ignite it. Amanda Smith said
some years ago
“When God
Almighty does a miracle
He likes to do it handsome.” Elijah evidently felt the
same. What a lesson
too
for the Church of the constant need of cleansing
through the word
and of that separation from an ungodly generation which
obedience to God’s Word invariably causes. If the water and the trench are
lacking in our sacrifice
what wonder if there is no fire from heaven? And when
Elijah’s faith thus challenged the ear of heaven
there came at once the answer
of the Living God. “ The fire of the Lord fell.” It was a supernatural flame.
It came direct from heaven. And so comes the Holy Ghost
the Comforter
into
our hearts with a supernatural illumination and Divine enkindling. It came to
consume the sacrifice; and to-day the fire of God will consume all that is
carnal and evil within us
and cleanse and inspire all that is good and true.
It wrought conviction of a kind in the minds of the people. (F. S. Webster
M. A.)
The God that answers by
fire
The utterance of these
words marked a great occasion. No criticism of details can annul the essential
greatness of the hour when men seek
in the measure of their light
to know and
acknowledge God. It is a fateful hour for the seekers themselves
and has
besides
important bearings upon the spiritual progress of the race. The form of the
quest in one generation may appear crude to the critics of a later period
but
they are poor readers of history who lay very much stress on form. The true
student of life will always hasten to discover the soul that lives beneath the
form
and to learn the permanent and essential significance of the event. A
crude and rudimentary form may enshrine a sublime spirit
while a developed
form may possibly enclose no spirit to speak of. It is easy to look down from
the embellished eminence of modern knowledge upon the setting up of a fire test
on Mount Carmel
for the discernment of the true God. We have advanced beyond
the form of this appeal
and have been taught a more excellent way. But a
careful study of the inward spirit and meaning of this ancient test may
possibly take some of the conceit out of us
and lead us to pray for a double
portion of the spirit of the old prophet
in order that we may more worthily
animate our superior forms with prophetic power. Beneath the contests with the
priests of Baal lay the perennial problem of the human heart. How can God be
known? By what means can His presence be recognised in the world? In this great
scroll of creation
in which a steady procession of laws and forces are
registering their achievements
how shall we recognise the special and personal
entry of the Divine Hand? the direct and holy signature of God? The test on
Mount Carmel was not arbitrary. The appeal to fire went to the very centre and
mystery of material forces. It was the subtlest point to which the material
test could be carried This element of fire was a profound mystery which seemed
to pass inwards and impinge upon the very soul of existence. The test
recognised that God held His court in the inner recesses of being and in the
temple of uncomprehended mystery. The form was material
though very subtly so
but the underlying conception was spiritual. In the New Testament the form
itself is spiritualised
and the true meaning of the ideal of Carmel is
conveyed in the words
“He shall baptize you in the Holy Ghost and in fire.”
I. The
challenge of the text reminds us of the subtleness of God’s self-manifestation.
The manifestation of the true God must be sought
not in gross
but in the
subtlest forms. He is the God that answers by fire. Sift the world of
perception and knowledge down to its most ethereal elements
pass through the
crude outer crust of things into the inward heart of life
penetrate beneath
the surface of existence until you reach its centre of fire
and you will stand
where God reveals Himself to the spirits that worship Him. The material
perceptions which bulk
and obtrude upon our life are but the “outskirts of His ways.” The pure
manifestation of His presence is in the ethereal and inward energy of fire. The
spirit that informed this grand ordeal on Carmel is as evident as it was just.
It is an infirmity of the flesh to desire the manifestation of God in crude and
obtrusive forms. The spirit and disposition of unbelieving scepticism is
specially prone to this egregious infirmity. With the confidence born of
fatuous miscomprehension
the sceptic
issues the challenge--“If there is a God
why does He not show Himself?” This
infirmity finds its unwisest expression in the seats of scepticism
but
Christian people also need to be on their guard against it. The pure idea of
the self-revealing God is attained only by the inward purification of the soul
from the bias of sense. I do not seek to interdict the prayer of faith for
material things
or for a moment question the personal intervention of the
redeeming God in the material domain. I hold
on the contrary
that such
unmistakable intervention is not only recorded in the pages of the sacred Word
but also in the experience of God’s saints in all generations. But such
intervention is not primary
but secondary; the corollary of the kingdom of
love. Let us approach God worthily. He is too great to be for ever crudely
advertising His presence on the common hoardings of sense.
II. We
are led by an obvious step to recognise the naturalness of God’s
self-manifestation. His kingdom is not the contradiction of nature
but the
glorification of it. His secret glories pour themselves through the channels of
being
and diffuse themselves through all the avenues of natural law. In the
main He fulfils His glory through the common orbits and courses of created
things
charging every shining point of creation with gleams of His spiritual
glory. The stars fight for Him without leaving
or halting in
their courses.
The heavens declare His glory
and the firmament showeth His handiwork. His
lightnings fly very swiftly. His way is in the sea
and His path in the deep
waters. He crams the earth with His invisible fires
and kindles in every bush
the flame of His presence. In creation and in the history of man He works out
His holy purpose by ordered and consistent laws
by gloriously natural
processes. Through the ages one increasing purpose runs. The natural and the
spiritual coalesced on Mount Carmel into wedded unity
so that you cannot say
where the one ends and the other begins. Miracles are simply natural law
written in capital letters. They serve to introduce new epochs
just as
capitals are used to announce a new chapter. Let us look reverently for God in
the beaten paths of universal law and life
for it is there He will reveal
Himself. He will not go back upon the glorious order which He Himself has
created and ordained. Learn the essence of the flame that leaps along the
lightning’s track and the essence of the victorious power which is impelling
the human race onward and upward; for they am both one. They are the potency of
the God that answers by fire.
III. Our
thought naturally expands further into the unlimited freedom of God’s self-manifestation.
Who will clip the wings of flame
or make curbs for the secret energies of
fire? Who will pluck the ambushed lightnings out of their secret lairs
imprison them one and all behind impassable barriers
and say to the
incarcerated legions
“Thus far shall ye go
and no farther”? A planet is fixed
in its appointed orbit
and the wandering star is drawn back from its
wanderings by invisible chains; but fire has the freedom of the universe
and pours its
mysterious force from the centre to the circumference of all created existence.
The God that answers by fire is a God whose self-manifesting energy is
unlimited and free. Human history illustrates and demonstrates the absolute
freedom of God’s revelation of Himself to men. In history
as Emerson has well
shown
every man is introduced into a universal atmosphere. Hero we touch and
perceive
and appropriate that which is common to all humankind. Every man is
elected a freeman in the imperial city of history. It knows no class
distinctions
no party privileges. What
then
do we find when we come to
search in history for the revelation of God to men? What limitations do we
discover in the descent of the Divine fire into the lives of men? Has God
limited His goings to artificial grooves
and to barriered avenues? Nay
His
fires have been kindled on every headland. Has Spirit has whispered its naming
secret of truth and love and hope to every nation under the sun. We can see His
goings in the history of all nations
and trace the progress of His redeeming
work in all generations. He has kindled His holy fires in the hearts of men as
far as He has sent His sunlight to bless the face of the earth. Once
indeed
an attempt was made
through lack of knowledge
to make a single nation the one
channel of Divine grace
but the barriers were thrown down with a crash which
still vibrates in the words
“Is God the God of the Jews only? Nay
but of the
Gentiles also.” We refer with sorrow
not untinged with indignation
to those
who in the present day would audaciously circumscribe the communication of the
grace of God
and limit the freedom of the heavenly fire. (J. Thomas
M. A.)
Verse 30
He repaired the altar of
the Lord that was broken down.
I. The significance of
broken altars. That is a simple line from an old chronicle
but it is the
present root of many a pathetic human tragedy. It sets out in terms of quite
harmless simplicity an apparently incidental fact; really it unveils the spring
of the nation s calamity
and reveals the source of her uttermost disaster.
Famine is everywhere. What is the root of this menacing peril
what the cause
of this desolating misfortune? The whole answer lies in the broken altar. That
little heap of indistinguishable rubbish
those few overturned stones
that
desolated shrine--these are the central fact
the key to the situation
the
pivot upon which the whole thing turns. The nation has been recreant to the
sovereign sanctities
it has outraged life’s august supremacies
and at last
the inexorable retribution has come
slow but sure-footed Nemesis has overtaken
the people; and their pride has been overthrown
their security stripped away
and calamity overwhelmed them. Life is crammed with rich and fruitful symbols.
And those few stones
lying in unregarded confusion
are the symbol of a
forgotten God. They seem so unimportant
but they are the pathetic mementoes of
dead worships
forgotten loyalties
quenched visions
faded raptures
and lifeless
loves. That is life’s most arrestive pathos
to have known God and to have been
intimate with the Eternal
and to have seen the vision splendid fade into the
light of common day
and the divinity of heaven degraded into a powerless
commonplace. And that soon runs out into every part of our complex lives and
touches each least thing with its paralysing and degrading hand. These two
things are inexorably fastened together--the famine in the land is the certain
consequence of spiritual disloyalty and recreancy. When the soul becomes
materialised
its visions arc quenched
its raptures die
disintegration
inevitably sets in
the descent is begun
which
unless it is arrested
can
have but one
and that no uncertain end. Life loses its high incentives
the
breath of its most spacious inspirations perishes
the spell of its holiest
attractions is broken
bit by bit the glory vanishes from the sky
and quenched
stars presage the uttermost dark. And this is no capricious law
which
once--but once only--worked itself out to its awful issue
and smote them that
disregarded the sanctities with the desolation of devastating famine. This is
one of those eternal laws of God’s wise government of the world
whereby every
outraged piety vindicates its awful holiness and supremacy
and a certain
Nemesis is securely fastened to every act of wrong-doing. Spiritual
disloyalties degrade physical conditions
and sins o the heart work out their
awful issue in plain facts which none can dispute. The punishment may vary
famine or some other scourge of God
but it is never uncertain. And we to-day
may be sure that every broken altar in our individual life is mysteriously
but
certainly
working to its inevitable close.
II. Repairing
the altar of the Lord. He is the real helper and healer of the people
who can
put his finger upon the root of their sorrow
who discovers the cause of their
calamity and defeat. It is little good to peddle about the circumference
to
remedy this evil
to heal this wound
to satisfy this hunger--all these are but
varied forms of a sovereign defect
to find and to heal which is the supreme
necessity. Things must be seen in their proper perspective
and dealt with in
their imperative sequence
before good can be established and welfare made
secure. Some might have said to the prophet
“Why trouble about the altar now?
Submit the final issue
decide the great question
then build the altar to the
certain God!” But with a sure instinct he touched the secret of the nation’s
sorrows--that tiny heap of broken stones is the root of all its disasters. The
reconstruction of life must begin at the point of its incipient overthrow.
However tired the feet may be
and however painful the journey
men must
retrace their steps along the sad way of their disobedience
until they stand
at the point of their departure from the precepts of the Lord. They must
confront the past with wide-open eyes
see every bit of its disloyalty and
tragic failure; the erring of heart as well as of feet; its revolt against high
heaven and dissonance with the spirit of goodness. Every bit of stable
reconstruction either in personal or national life must go back and begin at
the point of departure
it must build on the old foundation when every
uncertain stone has been removed; so
and so only
can it hope to be secure.
And this old story has a pathetic relevancy to the life of many of us today.
There was a time when our days were “bound each to each by natural piety.” But
bit by bit it has all been changed. The circumstances of life have taken on an
added pomp
but a glory has faded out of our days
and we sit listening to
strains of distant and ever fainter music
and watch the passing of receding
angels. Bit by bit the vision faded
the revelation was withdrawn
the glory
vanished
the simplicity departed
the pledge was broken
the purity was
despoiled
the integrity disintegrated
and with them the radiant angels of joy
and peace have withdrawn. That is the degradation that comes of neglect. No
rough hands of ours tore stone from stone and piled the shrine with ruins
day
by day we swept away its crumbled fragments
until at last it was gone we knew
not how. But oh
“the difference to me”! To-day the ruin is not absolute
the
Presence has not wholly gone. But there is only one way. The soul’s intimacy
with Heaven must be re-established. (G. Beesley Austin.)
The destruction and
restoration of the altar
The altar
the sacred
possession of all the twelve stones which Elijah rebuilt to represent the whole
of Israel. Broken down and deserted. Apply to practical desertion of worship.
I. When
worldliness or any other sin absorbs the soul and prayer is abandoned.
Scepticism as to reality and answer to prayer allows the fires to go out and
the altar to go to decay. When even preaching usurps the place of worship
so
monopolising time and attention that worship is reduced to a minimum.
II. Restoration--effected
by calling to repentance
and vindication of the honour of God
Fire must come
from heaven to rekindle
and special descent of the Holy Spirit of prayer and
supplication will be the answer to diligent seeking.
III. Restoration
of the family altar a special demand of our time. General decay thereof. Sad
results. Blessed effects of restoring. (Homiletic Review.)
The altar a necessity
An eminent
worldling wrote to a learned professor a letter in which he said: “It has been
proved in the Colonies that rapid social deterioration follows upon local
inability to go to church. If the settlers’ ‘grant’ be so remote that
churchgoing becomes an impossibility he gradually ceases to miss it
abandons
the weekly burnishing and outside decorum
and the rest rapidly follows.”
Oliver Wendell Holmes
far from an Evangelical--but a man of keen insight into
the human heart says
“I have in the corner of my heart a plant called
reverence
which I find needs watering at least once a week.” (H. O. Mackey.)
Verse
36
Elijah the prophet came near
and said
Lord God of Abraham
Isaac
and of Israel.
Elijah’s creed
Let us consider the creed of this “loftiest
sternest
spirit of the true faith
” as Dean Stanley called him. We may glean its
articles from that prayer made under circumstances which would have tried the
soul even of a sterner man than he. Three things may be read in this prayer:
1. A formula--“Jehovah
the God of Abraham
of Isaac
and of Israel.”
2. A personal relation between God and the prophet--“Let it” be known
this day that I am Thy servant.
3. The fulfilment of a Divine purpose through the deeds of the
man--“And that I have done all these things at Thy word.” Taking the prayer
itself as a creed
we see embodied in it the formal
the personal
and the
practical elements. Notice
first
that the prophet used a formula to express the
foundation of his belief. He may have done it unconsciously
full of the idea
for which it had stood now six hundred years. Had he not read it in the Law
heard it from the lips of priest and rabbi
and himself used it times without
number? No one supposes that the prophet used the formula lightly or
ignorantly. In this we might set him in contrast with ourselves. But no creed
is complete which does not involve a personal relation between him who utters
it and God. So
in this prayer
the relation between God as Lord and Elijah as
prophet is clearly drawn. God was invoked to prove this very thing. As a
servant
Elijah had taken his life in his hand long before. A man tells you he
believes in God. Ask him what essential change of character would be produced
by his parting with his belief. His servantship had already been proved by his
implicit obedience to every command of God. Now he hid by the brook Cherith
and now tarried at Zarephath. A further element of faith involved in this
formal supplication is that of co-operative work. In and through His servant
God is fulfilling His purposes; “Let it be known that I have done all these
things at Thy word.” We are not
of course
to make the Lord responsible for
everything a good man does. “A perfect trust” does not shield the human agent
from the just charge of misdemeanours. Every servant of God does the will of
God. He starts or sustains a tendency
works destruction here
rescues life
there
goes to the wilderness
returns to the town
is silent now
again thunders
forth
as the Spirit wills
to bring to pass the true conception of God working
in the world
without ceasing
to establish and maintain righteousness. So the
war goes on
and will go on until the whole earth bows down before Him. Now
all this is made extremely simple in the prayer of the prophet: “God is. God
has a servant in me. God through me works His will.” Let all men believe this
let their belief take hold of their life as it took hold of Elijah’s
so that
not to believe is death
and a new earth is in process
and the universal reign
of Jehovah is visibly begun.
What have we more than had Elijah?
1. We have a new insight of the personality of God. Did not Elijah
believe in God as a Person? We must insist that he did. But our vision is clearer.
He felt the power of the Person in the “still
small voice.” That was his
gospel. We know it in the conquering soul of the Christ. We behold the glory of
the Divine Personality
and through Him know ourselves as individual members of
the Divine household.
2. Again
we realise a new order of mercy. Once there was the
relentless call for sacrifice. Elijah was an avenger. He could slay hundreds in
one act. It would have been impossible for him to conceive of avenging justice
turned into mercy. We
on the other hand
hear a voice pleading for infinitely
worse offenders
“Father
forgive them.” The Divine expiation is sufficient to
cover every sinner. It is ours to make the word of deliverance ring around the
world
“Come unto Me
” and be free from condemnation.
3. Once more
the duty of every man is now more clear than it could
have been in Elijah’s day. Can any one
it may be asked
understand his duty
more perfectly than did the prophet? Still
duty with us takes on the nature of
universality and of privilege. (C. R. Seymour.)
Let it be known that I have done all these things at Thy word.
Elijah’s plea
I. A firm ground for prayer.
1. You are a minister of God
or a worker in the cause of Christ
and
you go forth and preach the Gospel with many tears and prayers
and you
continue to use all means
such as Christ has ordained: do you say to yourself
“May I expect to have fruit of all this?” Of course you may. You are not sent
on a frivolous errand “you are not bidden to sow dead seed that will never
spring up. But when that anxiety weighs heavily upon your heart
go you to the
mercy-seat with this as one of your arguments
“Lord
I have done according to
Thy word.”
2. Next
I would apply this teaching to a whole church. I am afraid
many churches of Christ are not prospering. The congregations are thin
the
church is diminishing
the prayer-meeting scantily attended
spiritual life
low. If I can conceive of church in such a condition which
nevertheless
can
say to God
“We have done all these things at Thy word
” I should expect to see
that church soon revived in answer to prayer. The reason why some churches do
not prosper is
because they have not done according to God’s word.
3. The same principle may be applied also to any individual believers
who are in trouble through having done right.
4. I would like to apply this principle to the seeking sinner.
II. Self-examination as to
whether or not you have done all these things at God’s word.
1. Let every worker here who has not been successful answer this
question--Have you done all these things at God’s word?
2. Did you preach it rightly? That is to say
did you state it
affectionately
earnestly
clearly
plainly?
3. And another question--Has there been an example to back your
teaching? (C. H. Spurgeon.)
Whom to please
On a very cold night a gate-keeper at a railway depot
demanded that each passenger show his ticket. Several bitterly complained of
the delay and inconvenience. “You are a very unpopular man to-night
” said a
spectator. “I only care to be popular with one man
” he replied
“and that is
the superintendent.” In the same way Christians should take care that their
actions are pleasing to God
and if they have to displease man
they must
remember that “we ought to obey God rather than men.”
Obeying implicitly
“I have stood
” said Mr. Scott
“on the deck of a ship while she
was toiling up-stream
with wind and water against her
and I have gone up to
the man at the wheel
and said
‘Jack
why don’t you ease her off a point or
two? You see how it would relieve her.’ But the answer was
‘No
I can’t luff;
that is the point of the compass the captain gave me
and I must keep her to
it.’ ‘But
man
’ I remonstrated
‘if you keep her as she is
soon the bulwarks
will be stove in
and there is every chance that under this fearful strain she
may spring a leak.’ ‘That is none of my business; it is the captain’s look out.
All I have to do is to obey his orders
’ was the man’s answer. The captain
however
understood his business
and we arrived safe in harbour. Sometimes
if
we do exactly as Christ commands
it appears as if our business would be
ruined
our reputation lost--as if
indeed
we should be totally wrecked. That
however
is the captain’s look out. All we have to do is to implicitly obey.”
Verse 39
All the people . . . said
The Lord
He is the God.
Christianity acknowledged
supreme
In the Introduction to his
Analogy of Religion
Bishop Butler says: “It has come to pass--I know
not how--that Christianity is discovered to be victorious.” Why
that was
nearly two hundred years ago! I wonder how many books have been written against
the Bible since then
and handed
up
one after the other
to the cobwebs of the upper shelves in the library
while the old Book still lies before us
saying with a conscious sense of
superiority to all the other books--
“Books may come and books may go
But I go on for ever.”
A reformer’s temporary
successes
“There was a time
towards
the close of the fifteenth century
when the devoted monk and martyr
Savonarola
seemed to have set up the kingdom of Christ in his beloved city of
Florence. How he remodelled the Republican government; how he tamed the
mischievous boys of the city; how at his bidding the people kindled in the
great Piazza
during the Carnival of 1496
the strange Bonfire of Vanities; how
the watchword of Florence became
‘Viva Gesu Cristo
nostro Re’--Long live
Jesus Christ
our King: there are few histories like it. It was an Italian theocracy.
It was a day of heaven on the earth. ‘So much joy was there in all hearts
’ one
of the chroniclers tells us
‘that the glory of Paradise seemed to have
descended to this lower world.’ The pity is that the Golden Age of Florence was
so transient and brief-lived.” (Sunday School Teacher.)
Verse 40
Take the prophets of Baal; let not one of them escape.
The true narrowness
Elijah was intolerant--narrow
as some would call it. Dr. Cadman
says that some things must be narrow in order to do their work. “You want a
narrow edge on your razor. About the broadest thing in the world is the Desert
of Sahara.” No Christian should attempt a compromise between wrong and right.
And Elijah said
unto Ahab.
The conquest of faith
This passage:--
I. Indicates the bent of a good man’s mind. Both Ahab and Elijah
“went up
” but how different their purposes. One “went up” to eat and drink
the other “went up” to pray. One event may produce various impressions on
different minds. These different impressions indicate the true character of
men. The mind of the ungodly man is bent upon pleasure
the mind of the godly
man on prayer. We may learn three things respecting a good man from this event.
1. The good man possesses an earnest spirit. Elijah needed rest.
2. The good man possesses a humble spirit. The victory Elijah had
achieved produced an amazing influence on the minds of the spectators.
3. The good man possesses a devout spirit. He retired to pray. “He
cast himself upon the earth
and put his face between his knees.”
II. Exemplifies the power of a good man’s faith. There are three
things about Elijah’s conduct that claim our attention.
1. His confidence. There were no indications of the approaching
storm. The air was calm
and clear
and cloudless. Elijah had faith in God. He
remembered Cherith
Zarephath
and Carmel.
2. His patience. Disappointed once
twice
even six times
he sends
again. Elijah knew what God had promised He had power to perform. He waited.
3. His perseverance. Elijah had noted the rustling among the trees
but this did not set aside the necessity of prayer. Elijah prayed
continued in
prayer. Don’t let us be discouraged in our approaches to God.
III. Records the success of a good man’s prayer. God had given one
answer to prayer--fire had fallen from heaven and consumed the prepared
sacrifice. Elijah prayed again. Continued mercies necessitate repeated
supplication. To-day’s prayer will not do for So-morrow’s blessing. We know not
the nature of Elijah’s petition
but we see three advantages accruing
therefrom.
1. There is a Visible indication of God’s purposes. “Behold there
ariseth a little cloud out of the sea
like a man’s hand.” God’s
children have the earliest intimation of God’s purposes. “Like a man’s hand.”
Small beginnings--in literature
science
and religion--often have important
and far-reaching results.
2. There is a special warning for the king’s preparation. “Go
say
unto Ahab.” Elijah had predicted that rain should come “according to his word.”
3. There is a direct answer to a particular request. Elijah prayed
for rain. The blessing was sent “while” he sought it. It was a great rain.
IV. Reveals the source of a good man’s strength. “And the hand of the
Lord was on Elijah.” Remember what Elijah had done! Think of his weariness and
hunger
then picture him
outrunning for twenty miles the fleet steed of Ahab.
From this superhuman event let us learn two things.
1. That God imparts strength to the good man for the performance of
the most arduous duties. “The hand of the Lord was on Elijah.” Man is a poor
fragile thing
but God can gird him with infinite strength. God’s influences
touch the body
the mind
the heart.
2. The resources of infinite strength are within the reach of a good
man. What God did for Elijah He can do for the Church--individuals. (Preacher’s
Analyst.)
The prayer of faith
On the eastern
shore of the Mediterranean Sea and opposite the far-famed town of Acre
on the
south side of a beautiful bay
there is a range of mountain-land rising to an
elevation of from 1200 to 1500 feet. This range of hills stand out with marked
distinctness and forms a very prominent object from the sea and from all the
country round about. It is known by the name of Mount Carmel. The view from the
summit is very imposing. The tableland on the summit extends inland for some
eight or nine miles. It is a locality interesting not simply on its own
account
but also from its varied scriptural associations.
I. The prophet’s prayer. He is bold enough before men
but humble
indeed in the presence of God.
1. Look at his posture. He is on his knees with his head bowed downward
so that his forehead touches the ground. This was the attitude assumed in
supplication on occasions of special urgency. Standing in prayer was not
unusual in ordinary worship (Mark 11:25; Luke 18:13). Attitude in prayer is of small moment in comparison with the
spirit of devotion; yet as an outward indication of inward feeling is net
altogether unimportant:--
II. The prophet’s faith.
1. He expected the rain
although as yet there was no sign of its
coming
and it had been withheld for more than three years. He says (1 Kings 18:41)
“There is a sound of abundance of rain”; but this was as yet
only in the word of God’s promise.
2. He continued So expect although the fulfilment of the promise was
long delayed. He said to his servant seven times:--“Go again.” “Go again.” It
will come! God often tries faith and patience by delay.
III. The prophet’s success. (Homiletic Magazine.)
The rain
I. The object of his faith. To procure rain for the parched land.
This was the one object upon which his mind was fixed
and which he was
stimulated to seek by the promise of God.
II. The means by which he sought this object. “He cast himself down
”
etc. The attitude of prayer. He might have been tempted to have left God to
fulfil His own promise
but He did not. His faith was operative
and led him to
pray earnestly for the object upon which it was fixed. True faith will always
influence us to labour and to pray for its object.
III. The encouragement he received. “A sound of abundance of rain”
IV. The discouragement he met with. “The servant returned from looking
toward the sea and said there is nothing.”
V. The perseverance he manifested. “Go again seven times.”
VI. The success he realised. “And it came to pass
in the meanwhile
that the heaven was black with clouds and wind
and there was a great rain.”
Perseverance is still rewarded by success
and by it God’s servants still
honour Him whom they serve. (Thomas Carr.)
Rain at last
There are
certain characteristics in Elijah’s prayer which we must notice as we pass
because they should form part of all true prayer.
I. It was based on the promise of God. God’s promises are given
not
to restrain
but to
incite to prayer. They show the direction in which we may ask
and the extent
to which we may expect an answer. They are the mould into which we may pour our
fervid spirits without fear. They are the signed cheque
made payable to order
which we must endorse and present for payment. Though the Bible be crowded with
golden promises from board to board
yet will they be inoperative until we turn
them into prayer. We are content to pray
though we are as ignorant of the
philosophy of the modus operandi of prayer
as we are of any natural
law. We find it no dreamy reverie or sweet sentimentality
but a practical
living force.
II. It was definite. This is where so many prayers fail. They are shot
like arrows into the air. They are like letters which require no answer
because they ask for nothing. They are like the firing by artillery in a mimic
fight
when only gunpowder is employed. This is why they are so wanting in power
and interest.
III. It was earnest. “Elijah prayed earnestly.” This is the testimony
of the Holy Spirit
through the Apostle James. It was the effectual
fervent
prayer of a righteous man
which availeth much.
IV. Elijah’s prayer was humble. “He cast himself down on the ground
and put his face between his knees.” We scarcely recognize him
he seems to
have lost his identity. Our only plea with God is the merit and blood of our
great High Priest. It becomes us to be humble.
V. It was full of expecxtant faith. “Whatsoever things ye desire
when ye pray
believe that ye receive them: and ye shall have them.” Faith is
the indispensable condition of all true prayer. It is the gift of the Holy
Ghost. It thrives by exercise. It grows strong by feeding on the promises: the
Word of God is its natural food. It beat strongly in Elijah’s heart.
VI. It was very persevering. He said to his servant
“Go up now
look
toward the sea.” And he went up
and looked
and said
“There is nothing.” How
often have we sent the lad of eager desire to scan the horizon!--and how often
has he returned with the answer
There is nothing! There is no tear of
penitence in those hard eyes. There is no symptom of amendment in that wild
life. There is no sign of deliverance in these sore perplexities. There is
nothing. And because there is nothing when we have just begun to pray
we leave
off praying. We leave the mountain brow. We do not know that God’s answer is
even then upon the way. Not so with Elijah. “And he said
Go again seven times.”
Not unfrequently our Father grants our prayer
and labels the answer for us;
but He keeps it back
that we may be led on to a point of intensity
which
shall bless our spirits for ever
and from which we shall never recede.
VII. And the prayer was abundantly answered. For weeks and months
before
the sun had been gathering up from lake and river
from sea and ocean
the drops of mist
drawing them as clouds in coronets of glory around himself;
and now the gale was bearing them rapidly towards the thirsty land of Israel.
Presently the lad
from his tower of observation
beheld on the horizon a tiny
cloud
no bigger than a man’s hand
scudding across the sky. No more was needed
to convince an Oriental that rain was near. It was
and is
the certain
precursor of a sudden hurricane of wind and rain. “More things are wrought by
prayer than this world wots of.” Why should not we learn and practise his
secret? It is certainly within the reach of us all. Then we too might bring
from heaven spiritual blessings
which should make the parched places of the
church and the world rejoice and blossom as the rose. (F. B. Meyer
M. A.)
Elijah an example of the
true spirit of prayer
I. The place whither Elijah went to seek him. He ascended to the top
of Carmel! Here was a privacy remote from every eye
and well calculated to
bring his mind into near and dear communion with God
after the public and
awful duties in which he had been engaged--duties equally affecting the honour
of Jehovah and the welfare of His people.
II. The prayer of Elijah seems to have been offered up in deep
humility. He cast himself upon the earth
and put his face between his knees.
Lowliness is the very essence of prayer--for what is prayer
except the soul’s
confession of its unworthiness
its rebellion
its vileness
its helplessness
its merit of God’s wrath
arising out of a broken law and a neglect of all the
blessings that are centred in Jesus
and that have been offered to and pressed
upon its acceptance?
III. The prayer of Elijah is beautifully distinguished by a spirit of
deep and settled earnestness. We do not hear a word spoken
nothing that
interrupts the soul’s silent communion with God. We know not that a tear was
shed
we know not that a sigh was uttered; yet have we obviously the supplication
of one who wrestled with God
under an almost overwhelming sense of the
momentous nature of the petition which he asked at God’s hand.
IV. He wrestled with God
as “one who would take no denial.”
V. Elijah
then
exhibited a full assurance of faith that his
petition would be granted.
VI. Elijah exhibited a waiting spirit of supplication.
VII. The supplication of Elijah was distinguished by a watchful state
of mind.
VIII. The prayer of Elijah was the pleading of a spirit capable of
discovering an answer which common observation could not detect.
IX. The prayer of Elijah was one which served to strengthen him for
duty. It did not suffice to send his servant
that Ahab might be warned
and
proceed on his way. No
the prophet arose from his station and posture of
lowliness on Mount Carmel
in joy and comfort
to do Jehovah’s bidding
as
Jehovah’s prophet. “The hand of the Lord was upon Elijah
and he girded up his
loins
and ran before Ahab
to the entrance of Jezreel.” (R. P. Buddicom
B.
A.)
Persevering prayer
“God’s seasons
are not at your beck. If the first stroke of the flint doth not bring forth the
fire
you must strike again.” That is to say
God will hear prayer
but He may
not answer it at the time which we in our own minds have appointed; He will
reveal Himself to our seeking hearts
but not just when and where we have
settled in our own expectations. Hence the need of perseverance and importunity
in supplication. In the days of flint and steel and brimstone matches we had to
strike and strike again
dozens of times
before we could get a spark to live
in the tinder; and we were thankful enough if we succeeded at last. Shall we
not be as persevering and hopeful as to heavenly things? We have more certainty
of success in this business than we had with our flint and steel
for we have
God’s promise at our back. Never let us despair. God’s time for mercy will
come; yea
it has come
if our time for believing has arrived. Ask in faith
nothing wavering; but never cease from petitioning because the king delays to
reply. Strike the steel again. Make the sparks fly and have your tinder ready:
you will get a light before long. (C. H. Spurgeon.)
Prayers for fire and for
water
The prayer for
fire was answered at once; the prayer for water was not. By putting the two
instances together we shall see how they explain one another
and what a
striking argument for their common probability is established. Notice as the
fundamental fact that the prayer for fire was answered instantaneously
and
that the prayer for water was not answered until it had been offered seven
times.
1. There was an urgency in the one case which there was not in the
other. The king was waiting; so were the prophets; so were the people; it is an
unprecedented crisis in the history of the nation. In the case of the rain
the
prophet was alone; no immediate expectancy on the part of the public was to be
answered.
2. We are not to live in the unusual and the exciting
but in the
ordinary and regular. It was good for Elijah himself to be taught that he was
only a suppliant
not the Lord. God has always been sparing of His exceptional
manifestations. Christ was sparing in His miracles: He never did them merely
for the sake of doing them.
3. No human imagination would have risked such a conjunction of
immediateness and delay as is given in this chapter. Such a contrary act on the
part of God is a simple impossibility to the imagination. It amounts to what is
called
sometimes foolishly
a discrepancy or contradiction. Yet it is the very
law of the mystery of our life! We live it
but dare not imagine it! Great
honours are followed by great reverses to keep us sober. Out of this reasoning
comes the high probability of the historical and literal truthfulness of the
whole narrative. Literary completeness there is none. No attempt is made to
satisfy the suggestions of fancy. All tricks of management
all skill in
artistic disposal of incident is ignored
and truth is left to attest and
vindicate its reality. (J. Parker
D. D.)
The rustling and the rain
The solemn
scenes Ahab had just witnessed would
we should think
have made the most
flippant thoughtful
and earnest; but Ahab is unmoved. “Get thee up
eat and
drink
” Elijah says to him. That is all he is fit for. He is quite ready for a
good banquet; he would be out of his element at a prayer-meeting. In like
manner there are some to-day who seem unmoved by any manifestations of Divine
power. They pass out of church after listening to a most moving sermon
and
merely complain of the length
or criticise the preacher’s style. Human nature
even when totally unregenerate
often manifests some traits that are noble and
genuine. It is seldom so outrageously carnal and callous as Ahab seemed on this
occasion. We turn with relief to Elijah. “There is a sound of abundance of
rain
” he had said to Ahab. Perhaps he heard it only with the ear of the spirit
by faith. But why should not Elijah also eat and drink? He was exhausted with
the labour and strain of the day. Why not be content
now that he has heard the
soughing in the trees
and just eat and drink until the rain fall? Because the
rustling was not the rain
it was only the precursor of the rain
and a call to
prayer. How often we hinder blessing through lack of prayer. We hear the
rustling and we take our ease. If we waited without prayer for the fulfilment
of the promise
it would seem as if we thought we had a right to the blessing.
Once we begin to take our mercies as a matter of course
there is no blessing
with them to our souls. So we find two features specially prominent in this
prayer of Elijah’s--his utter self-abasement before God and his believing
perseverance. But why does not the first prayer prevail? It is good that our faith should
be tested and our desires proved. It is well
too
that we should be taught our
dependence upon God. Perhaps if our prayers were always answered at once we
should seem rulers and commanders in the things of God
and forget our
subordinate and dependent position. We might even make an idol of prayer
as
the Israelites did of the brazen serpent
and look upon our prayers as a charm
or divining red
giving us a legal claim upon the bounty of heaven. (F. S.
Webster
M. A.)
The coming rain
I. The cause of the famine.
II. The cause of the rain.
1. Primary cause
God’s mercy. He seems to catch beforehand the sound
of its footsteps (LXX.). But as the punishment was not brought about without
the prophet’s intervention
so now the rain is to be hastened by his prayers.
2. What we may describe as the instrumental cause was Elijah’s
fervent supplications. It is the instance of the “effectual fervent prayer of a
righteous man availing much.” “He prayed again
and the heaven gave rain” (James 5:16-18).
III. Lessons.
1. We learn from
this lesson that prayer is of avail with regard to outward things.
2. We see clearly that it must be the prayer of faith
and not of
human caprice
which is offered.
3. The lesson also warns us that national sins bring down national
chastisements. (W. H. Hutchings
M. A.)
Verses
41-46
And Elijah said unto Ahab.
The conquest of faith
This passage:--
I. Indicates the bent of a
good man’s mind. Both Ahab and Elijah “went up
” but how different their
purposes. One “went up” to eat and drink
the other “went up” to pray. One
event may produce various impressions on different minds. These different
impressions indicate the true character of men. The mind of the ungodly man is
bent upon pleasure
the mind of the godly man on prayer. We may learn three
things respecting a good man from this event.
1. The good man possesses an earnest spirit. Elijah needed rest.
2. The good man possesses a humble spirit. The victory Elijah had
achieved produced an amazing influence on the minds of the spectators.
3. The good man possesses a devout spirit. He retired to pray. “He
cast himself upon the earth
and put his face between his knees.”
II. Exemplifies the power of a
good man’s faith. There are three things about Elijah’s conduct that claim our
attention.
1. His confidence. There were no indications of the approaching
storm. The air was calm
and clear
and cloudless. Elijah had faith in God. He
remembered Cherith
Zarephath
and Carmel.
2. His patience. Disappointed once
twice
even six times
he sends
again. Elijah knew what God had promised He had power to perform. He waited.
3. His perseverance. Elijah had noted the rustling among the trees
but this did not set aside the necessity of prayer. Elijah prayed
continued in
prayer. Don’t let us be discouraged in our approaches to God.
III. Records the success of a
good man’s prayer. God had given one answer to prayer--fire had fallen from
heaven and consumed the prepared sacrifice. Elijah prayed again. Continued
mercies necessitate repeated supplication. To-day’s prayer will not do for
So-morrow’s blessing. We know not the nature of Elijah’s petition
but we see
three advantages accruing therefrom.
1. There is a Visible indication of God’s purposes. “Behold there
ariseth a little cloud out of the sea
like a man’s hand.” God’s
children have the earliest intimation of God’s purposes. “Like a man’s hand.”
Small beginnings--in literature
science
and religion--often have important
and far-reaching results.
2. There is a special warning for the king’s preparation. “Go
say
unto Ahab.” Elijah had predicted that rain should come “according to his word.”
3. There is a direct answer to a particular request. Elijah prayed
for rain. The blessing was sent “while” he sought it. It was a great rain.
IV. Reveals the source of a
good man’s strength. “And the hand of the Lord was on Elijah.” Remember what
Elijah had done! Think of his weariness and hunger
then picture him
outrunning for twenty miles the fleet steed of Ahab. From this superhuman event
let us learn two things.
1. That God imparts strength to the good man for the performance of
the most arduous duties. “The hand of the Lord was on Elijah.” Man is a poor
fragile thing
but God can gird him with infinite strength. God’s influences
touch the body
the mind
the heart.
2. The resources of infinite strength are within the reach of a good
man. What God did for Elijah He can do for the Church--individuals. (Preacher’s
Analyst.)
The prayer of faith
On the eastern shore of the Mediterranean Sea and opposite the
far-famed town of Acre
on the south side of a beautiful bay
there is a range
of mountain-land rising to an elevation of from 1200 to 1500 feet. This range
of hills stand out with marked distinctness and forms a very prominent object
from the sea and from all the country round about. It is known by the name of
Mount Carmel. The view from the summit is very imposing. The tableland on the
summit extends inland for some eight or nine miles. It is a locality
interesting not simply on its own account
but also from its varied scriptural
associations.
I. The prophet’s prayer. He
is bold enough before men
but humble indeed in the presence of God.
1. Look at his posture. He is on his knees with his head bowed
downward
so that his forehead touches the ground. This was the attitude
assumed in supplication on occasions of special urgency. Standing in prayer was
not unusual in ordinary worship (Mark 11:25; Luke 18:13). Attitude in prayer is
of small moment in comparison with the spirit of devotion; yet as an outward
indication of inward feeling is net altogether unimportant:--
II. The prophet’s faith.
1. He expected the rain
although as yet there was no sign of its
coming
and it had been withheld for more than three years. He says (1 Kings 18:41)
“There is a sound of
abundance of rain”; but this was as yet only in the word of God’s promise.
2. He continued So expect although the fulfilment of the promise was
long delayed. He said to his servant seven times:--“Go again.” “Go again.” It
will come! God often tries faith and patience by delay.
III. The prophet’s success. (Homiletic
Magazine.)
The rain
I. The object of his faith.
To procure rain for the parched land. This was the one object upon which his
mind was fixed
and which he was stimulated to seek by the promise of God.
II. The means by which he
sought this object. “He cast himself down
” etc. The attitude of prayer. He
might have been tempted to have left God to fulfil His own promise
but He did
not. His faith was operative
and led him to pray earnestly for the object upon
which it was fixed. True faith will always influence us to labour and to pray
for its object.
III. The encouragement he
received. “A sound of abundance of rain”
IV. The discouragement he met
with. “The servant returned from looking toward the sea and said there is
nothing.”
V. The perseverance he
manifested. “Go again seven times.”
VI. The success he realised.
“And it came to pass
in the meanwhile
that the heaven was black with clouds
and wind
and there was a great rain.” Perseverance is still rewarded by
success
and by it God’s servants still honour Him whom they serve. (Thomas
Carr.)
Rain at last
There are certain characteristics in Elijah’s prayer which we must
notice as we pass
because they should form part of all true prayer.
I. It was based on the
promise of God. God’s promises are given
not to restrain
but to incite to prayer.
They show the direction in which we may ask
and the extent to which we may
expect an answer. They are the mould into which we may pour our fervid spirits
without fear. They are the signed cheque
made payable to order
which we must
endorse and present for payment. Though the Bible be crowded with golden
promises from board to board
yet will they be inoperative until we turn them
into prayer. We are content to pray
though we are as ignorant of the
philosophy of the modus operandi of prayer
as we are of any natural
law. We find it no dreamy reverie or sweet sentimentality
but a practical
living force.
II. It was definite. This is
where so many prayers fail. They are shot like arrows into the air. They are
like letters which require no answer
because they ask for nothing. They are
like the firing by artillery in a mimic fight
when only gunpowder is employed.
This is why they are so wanting in power and interest.
III. It was earnest. “Elijah
prayed earnestly.” This is the testimony of the Holy Spirit
through the
Apostle James. It was the effectual
fervent prayer of a righteous man
which
availeth much.
IV. Elijah’s prayer was
humble. “He cast himself down on the ground
and put his face between his
knees.” We scarcely recognize him
he seems to have lost his identity. Our only
plea with God is the merit and blood of our great High Priest. It becomes us to
be humble.
V. It was full of expecxtant
faith. “Whatsoever things ye desire
when ye pray
believe that ye receive
them: and ye shall have them.” Faith is the indispensable condition of all true
prayer. It is the gift of the Holy Ghost. It thrives by exercise. It grows strong
by feeding on the promises: the Word of God is its natural food. It beat
strongly in Elijah’s heart.
VI. It was very persevering.
He said to his servant
“Go up now
look toward the sea.” And he went up
and
looked
and said
“There is nothing.” How often have we sent the lad of eager
desire to scan the horizon!--and how often has he returned with the answer
There is nothing! There is no tear of penitence in those hard eyes. There is no
symptom of amendment in that wild life. There is no sign of deliverance in
these sore perplexities. There is nothing. And because there is nothing when we
have just begun to pray
we leave off praying. We leave the mountain brow. We
do not know that God’s answer is even then upon the way. Not so with Elijah.
“And he said
Go again seven times.” Not unfrequently our Father grants our
prayer
and labels the answer for us; but He keeps it back
that we may be led
on to a point of intensity
which shall bless our spirits for ever
and from
which we shall never recede.
VII. And the prayer was
abundantly answered. For weeks and months before
the sun had been gathering up
from lake and river
from sea and ocean
the drops of mist
drawing them as
clouds in coronets of glory around himself; and now the gale was bearing them
rapidly towards the thirsty land of Israel. Presently the lad
from his tower
of observation
beheld on the horizon a tiny cloud
no bigger than a man’s
hand
scudding across the sky. No more was needed to convince an Oriental that
rain was near. It was
and is
the certain precursor of a sudden hurricane of
wind and rain. “More things are wrought by prayer than this world wots of.” Why
should not we learn and practise his secret? It is certainly within the reach
of us all. Then we too might bring from heaven spiritual blessings
which
should make the parched places of the church and the world rejoice and blossom
as the rose. (F. B. Meyer
M. A.)
Elijah an example of the true spirit of prayer
I. The place whither Elijah
went to seek him. He ascended to the top of Carmel! Here was a privacy remote
from every eye
and well calculated to bring his mind into near and dear
communion with God
after the public and awful duties in which he had been
engaged--duties equally affecting the honour of Jehovah and the welfare of His
people.
II. The prayer of Elijah seems
to have been offered up in deep humility. He cast himself upon the earth
and
put his face between his knees. Lowliness is the very essence of prayer--for
what is prayer
except the soul’s confession of its unworthiness
its
rebellion
its vileness
its helplessness
its merit of God’s wrath
arising
out of a broken law and a neglect of all the blessings that are centred in
Jesus
and that have been offered to and pressed upon its acceptance?
III. The prayer of Elijah is
beautifully distinguished by a spirit of deep and settled earnestness. We do
not hear a word spoken
nothing that interrupts the soul’s silent communion
with God. We know not that a tear was shed
we know not that a sigh was
uttered; yet have we obviously the supplication of one who wrestled with God
under an almost overwhelming sense of the momentous nature of the petition
which he asked at God’s hand.
IV. He wrestled with God
as
“one who would take no denial.”
V. Elijah
then
exhibited a
full assurance of faith that his petition would be granted.
VI. Elijah exhibited a waiting
spirit of supplication.
VII. The supplication of Elijah
was distinguished by a watchful state of mind.
VIII. The prayer of Elijah was
the pleading of a spirit capable of discovering an answer which common
observation could not detect.
IX. The prayer of Elijah was
one which served to strengthen him for duty. It did not suffice to send his
servant
that Ahab might be warned
and proceed on his way. No
the prophet
arose from his station and posture of lowliness on Mount Carmel
in joy and
comfort
to do Jehovah’s bidding
as Jehovah’s prophet. “The hand of the Lord
was upon Elijah
and he girded up his loins
and ran before Ahab
to the
entrance of Jezreel.” (R. P. Buddicom
B. A.)
Persevering prayer
“God’s seasons are not at your beck. If the first stroke of the
flint doth not bring forth the fire
you must strike again.” That is to say
God will hear prayer
but He may not answer it at the time which we in our own
minds have appointed; He will reveal Himself to our seeking hearts
but not
just when and where we have settled in our own expectations. Hence the need of
perseverance and importunity in supplication. In the days of flint and steel
and brimstone matches we had to strike and strike again
dozens of times
before we could get a spark to live in the tinder; and we were thankful enough
if we succeeded at last. Shall we not be as persevering and hopeful as to
heavenly things? We have more certainty of success in this business than we had
with our flint and steel
for we have God’s promise at our back. Never let us
despair. God’s time for mercy will come; yea
it has come
if our time for
believing has arrived. Ask in faith
nothing wavering; but never cease from
petitioning because the king delays to reply. Strike the steel again. Make the
sparks fly and have your tinder ready: you will get a light before long. (C.
H. Spurgeon.)
Prayers for fire and for water
The prayer for fire was answered at once; the prayer for water was
not. By putting the two instances together we shall see how they explain
one another
and what a striking argument for their common probability is
established. Notice as the fundamental fact that the prayer for fire was
answered instantaneously
and that the prayer for water was not answered until
it had been offered seven times.
1. There was an urgency in the one case which there was not in the
other. The king was waiting; so were the prophets; so were the people; it is an
unprecedented crisis in the history of the nation. In the case of the rain
the
prophet was alone; no immediate expectancy on the part of the public was to be
answered.
2. We are not to live in the unusual and the exciting
but in the
ordinary and regular. It was good for Elijah himself to be taught that he was
only a suppliant
not the Lord. God has always been sparing of His exceptional
manifestations. Christ was sparing in His miracles: He never did them merely
for the sake of doing them.
3. No human imagination would have risked such a conjunction of
immediateness and delay as is given in this chapter. Such a contrary act on the
part of God is a simple impossibility to the imagination. It amounts to what is
called
sometimes foolishly
a discrepancy or contradiction. Yet it is the very
law of the mystery of our life! We live it
but dare not imagine it! Great
honours are followed by great reverses to keep us sober. Out of this reasoning
comes the high probability of the historical and literal truthfulness of the
whole narrative. Literary completeness there is none. No attempt is made to
satisfy the suggestions of fancy. All tricks of management
all skill in
artistic disposal of incident is ignored
and truth is left to attest and
vindicate its reality. (J. Parker
D. D.)
The rustling and the rain
The solemn scenes Ahab had just witnessed would
we should
think
have made the most flippant thoughtful
and earnest; but Ahab is
unmoved. “Get thee up
eat and drink
” Elijah says to him. That is all he is
fit for. He is quite ready for a good banquet; he would be out of his element
at a prayer-meeting. In like manner there are some to-day who seem unmoved by
any manifestations of Divine power. They pass out of church after listening to
a most moving sermon
and merely complain of the length
or criticise the
preacher’s style. Human nature
even when totally unregenerate
often manifests
some traits that are noble and genuine. It is seldom so outrageously carnal and
callous as Ahab
seemed on this occasion. We turn with relief to Elijah. “There is a sound of
abundance of rain
” he had said to Ahab. Perhaps he heard it only with the ear
of the spirit by faith. But why should not Elijah also eat and drink? He was
exhausted with the labour and strain of the day. Why not be content
now that
he has heard the soughing in the trees
and just eat and drink until the rain
fall? Because the rustling was not the rain
it was only the precursor of the
rain
and a call to prayer. How often we hinder blessing through lack of
prayer. We hear the rustling and we take our ease. If we waited without prayer
for the fulfilment of the promise
it would seem as if we thought we had a
right to the blessing. Once we begin to take our mercies as a matter of course
there is no blessing with them to our souls. So we find two features specially
prominent in this prayer of Elijah’s--his utter self-abasement before God and
his believing perseverance. But why does not the first prayer prevail? It is
good that our
faith should be tested and our desires proved. It is well
too
that we should
be taught our dependence upon God. Perhaps if our prayers were always answered
at once we should seem rulers and commanders in the things of God
and forget
our subordinate and dependent position. We might even make an idol of prayer
as the Israelites did of the brazen serpent
and look upon our prayers as a
charm or divining red
giving us a legal claim upon the bounty of heaven. (F.
S. Webster
M. A.)
The coming rain
I. The cause of the famine.
II. The cause of the rain.
1. Primary cause
God’s mercy. He seems to catch beforehand the sound
of its footsteps (LXX.). But as the punishment was not brought about without
the prophet’s intervention
so now the rain is to be hastened by his prayers.
2. What we may describe as the instrumental cause was Elijah’s
fervent supplications. It is the instance of the “effectual fervent prayer of a
righteous man availing much.” “He prayed again
and the heaven gave rain” (James 5:16-18).
III. Lessons.
1. We learn from
this lesson that prayer is of avail with regard to outward things.
2. We see clearly that it must be the prayer of faith
and not of
human caprice
which is offered.
3. The lesson also warns us that national sins bring down national
chastisements. (W. H. Hutchings
M. A.)
Verse 43-44
And said to his servant
Go up now
look toward the sea.
The Servant of Elijah
I. That to aim upwards
in our thoughts and actions is the best way to obtain relief in times of danger
or difficulty. Elijah went up to the topmost position of Mount Carmel
and he
bade his servant go up still higher
to the very peak of the mountain
so as
the better to observe the appearances of the sky far and wide. Are we in search
of some good? Then let us raise our affections above the unsatisfying
the
perishing
the earthly
to the beatific
the eternal
the heavenly; let us
scale the heights of our celestial Carmel
and seek for the rain-cloud of
promise
by the waters of which a well of water shall be made to spring up in
our hearts unto eternal life.
II. That we should
not procrastinate in spiritual matters. “Go up now
” Elijah says to his
servant
“Now is the accepted time
now is the day of salvation.” “What thou
doest
do quickly.” Indolence cannot win heavenly riches any more than worldly.
“Procrastination is the thief of time.” The sluggard loses all his to-days in
thinking of his to-morrows. To-morrow
in fact
is the watchword of the lazy
and the idle.
III. That the true
spiritual life consists of two parts
the active and the contemplative. Elijah
went up
after his strenuous exertion in his contests with the priests of Baal
to the top of the mountain
and there rested upon the ground with his face
between his knees
that is
in prayer or Divine meditation. The servant
too
was to “go up.” That necessitated active exertion
and then to “look” over the
face of the heaven. That showed the desirability of contemplation.
IV. That we must
never despair. The servant of Elijah had to go up seven times ere he saw any
sign of the coming of the wished-for rain. Let us not then be “weary in
well-doing
” let us not give way to disappointment if we succeed not at once in
our efforts after higher things. To few persons in this life does success come
immediately or at one trial. The spider--that
by its frequent efforts to cast
its web between two distant points
taught perseverance to the royal
Bruce--might also speak to us the lesson to persevere unto the end
to continue
in well-doing
to show forth in heavenly things patience and perseverance.
V. That in small
things
as well as in great we should learn to trace God’s hand. This little
cloud
even at last
was no bigger than a man’s hand; yet it was a messenger
sent to fulfil God’s decree. Many persons are willing enough to recognise God’s agency in
great events
in national revolutions
popular outbreaks
natural disturbances;
but are not inclined to see the power of God in lesser matters
in individual
trials
in the every-day phenomena of life.
VI. That we should
regard temporal matters in the light of eternity. This servant of Elijah was to
look towards the sea. The sea has ever been taken as an emblem of eternity. It
was a fitter emblem of eternity in the ancient world than it is in the modern
because the ancients knew little of its depth or its extent
whereas we have
mapped out in a great degree both the one and the other. (R. Young
M. A.)
Expectant prayers
A beautiful little book
Expectation Corners
tells
of a king who prepared a city for some of his poor subjects. Not far from them
were large storehouses
where everything they could need was supplied if they
but sent in their requests. But on one condition--they should be on the outlook
for the answer
so that when the king’s messengers came with the answer to
their petitions
they should always be found waiting and ready to receive them.
The sad story is told of one desponding one who never expected to get what he
asked
because he was too unworthy. One day he was taken to the king’s
storehouses
and there
to his amazement
he saw
with his address on them
all
the packages that had been made up for him
and sent. There was the garment of
praise
and the oil of joy
and the eye-salve
and so much more; they had been
to his door
but found it closed; he was not on the outlook. From that time on
he learnt the lesson Micah would teach us: “I will look to the Lord; I will
wait for the God of my salvation; my God will hear me.” (Andrew Murray.)
Answers to prayer expected
There is no sense in always telegraphing to heaven for God to send
a cargo of blessing
unless we are at the wharf to unload the vessel when it
comes. (J. Ellis.)
The weather watcher
The Electric Light Company of one of London’s districts has a
weather watcher who sits all day on the roof in a small glass house. It is his
business to keep his eyes open to every sign of change
especially the
gathering of clouds causing darkness
as in that case a sudden demand is made
for electric lighting all over the district
and this requires a greatly
intensified power in the huge generators below. As soon as he sees a great dark
cloud travelling Londonwards
he telephones to the engine-room below that
additional power will soon be needed
and by the time required it has been
generated. Would that God’s people everywhere were watchmen who
when they saw
the clouds gathering over the church and the world
would turn that into a plea
for power--power from God. (H. O. Mackey.)
──《The Biblical Illustrator》