Elijah the Tishbite Part 18

Such was the wretched Ahab--wretched though favored with a diadem and a sceptre. He cared neither for G.o.d nor his people. In his sayings and doings, on the melancholy occasion to which we are referring, we find as little about Israel as about G.o.d. There is not one word about the people that had been committed to his care, and who ought, after G.o.d, to have been his great object. His earthly mind seems to have been unable to reach beyond "the horses and mules." Such were the objects of Ahab's anxious solicitude in the day of Israel's direful calamity.

Alas, what a contrast between all this low and groveling selfishness and the n.o.ble spirit of the man after G.o.d's own heart, who, when the land was trembling beneath the heavy stroke of Jehovah's chastening rod, could say, "Is it not I that have commanded the people to be numbered: _even I it is that have sinned and done evil indeed_; but as for _these sheep_, what have they done? let Thy hand, I pray Thee, O Lord my G.o.d, be on me, and on my father's house; but not on Thy people, that they should be plagued" (I Chron. xxi. 17).

Here was the true spirit of a king. David, in the spirit of his blessed Master, would expose his own bosom to the stroke, in order that the sheep might escape; he would "stand between them and the foe;" he would turn the sceptre into a shepherd's crook; he thought not of his "horses and mules;" yea, he thought not of himself or his father's house, but of the people of G.o.d's pasture, and the sheep of His hand. Happy, ineffably happy, will it be for Israel's scattered tribes to find themselves again under the tender care of the true David.

It might be profitable to follow out a little more fully the history of Ahab; to dwell upon his unprincipled treatment of the righteous Naboth; of the alluring influence exerted by him over the mind of the good king Jehoshaphat, and of many other circ.u.mstances in his unhappy reign; but all this would lead us too far from our subject. We shall therefore advert for a few moments to the character of an important member of Ahab's household, and then return to Elijah.

Obadiah, the governor of Ahab's house, was one who, in the secret of his own spirit, feared the Lord, but who was planted in a most unhallowed atmosphere. The house of the wicked Ahab, and his still more wicked consort, must have been a painful school for the righteous soul of Obadiah; and so he found it. He was hindered in service and testimony. What he did for the Lord was done by stealth. He was afraid to act openly and decidedly; yet he did quite enough to show what he would have done had he been planted in a more congenial soil, and cherished by a more healthful atmosphere. "He took a hundred prophets, and hid them by fifty in a cave, and fed them with bread and water."

This was a most precious token of devotedness of heart to the Lord--a blessed triumph of divine principle over the most untoward circ.u.mstances.

Thus it was with Jonathan in the house of Saul. He, too, was sadly hindered in his service to G.o.d and to Israel. He should have stood forth in more entire separation from the evil in which his father lived, and moved; his place at Saul's table should have been vacant as well as David's; the cave of Adullam would have been his proper place, where, in holy companions.h.i.+p with the rejected David and his despised band of followers, he might have found a wider and more suited range in which to manifest his affectionate devotedness to G.o.d and His anointed.

Human expediency, however, might, and doubtless would, have recommended Jonathan to remain in Saul's house, and Obadiah to remain in Ahab's house, as being "the sphere in which Providence had placed them;" but expediency is not faith, nor will it aid a man in his path of service, whatever it may be. Faith will ever lead a man to break through the freezing rules of human expediency, in order that it may express itself in a way not to be mistaken. Jonathan felt constrained at times to leave the table of Saul in order that he might embrace David: but he should have abandoned it altogether; he should have cast in his lot entirely with David; he ought not to have rested satisfied with speaking _for_ his brother, he should have identified himself _with_ him. But he did not do so, and therefore he fell on Mount Gilboa, by the hand of the uncirc.u.mcised. Thus, in his life he was hara.s.sed and hindered by the unrighteous principle of rule which Saul had set up to entangle and bind the consciences of the faithful, and in his death he was ingloriously mingled with the uncirc.u.mcised.

Just so it was with Obadiah. It was his lot to stand in connection with the man who occupied the lowest step of that ladder of apostasy whereby the kings of Israel had descended from original principles.

Hence he was obliged to act stealthily for G.o.d and His servants; he was afraid of Ahab and Jezebel; he lacked boldness and energy to stand out in decided testimony against all abominations; he had no room for the development of his renewed energies or affections; his soul was withered by the noxious vapors around him, and he could therefore exert but little influence on his day and generation. Hence, while Elijah was boldly confronting Ahab, and openly serving the Lord, Obadiah was openly serving Ahab, and stealthily serving the Lord.

While Elijah was breathing the holy atmosphere of Jehovah's presence, Obadiah was breathing the polluted atmosphere of Ahab's wicked court.

While Elijah was receiving his daily supplies from the hand of the G.o.d of Israel, Obadiah was ranging the country in search of gra.s.s for Ahab's horses.

Truly a most striking contrast! And is there not at this moment many an Obadiah similarly occupied? Is there not many a G.o.d-fearing man sharing, in common with the children of this world, its death and misery, and laboring in co-operation with them to avert its impending ruin? Doubtless there is. And is this fit work for such? Should "the mules and horses" of an unG.o.dly world engross the thoughts and energies of the Christian, instead of the interests of the Church of G.o.d? Ah no! it should not be so. The Christian should have a n.o.bler end in view--a higher and more heavenly sphere in which to use his energies. G.o.d, and not Ahab, demands and deserves our devotion.

This is a very wide question, and there are few amongst us that may not learn a lesson from it. Let us ask ourselves honestly, as before the Searcher of hearts, what are we doing? What object are we carrying out? What end have we in view? Are we sowing to the flesh?

Are we working for merely earthly objects? Have we no higher end in view than self or this present world?

Oh these are searching questions, when rightly put! The tendency of the human heart and affections is ever downward--ever toward earth and the things of earth. The palace of Ahab holds out far more powerful attractions to our fallen nature than the lonely banks of Cherith or the house of the starving widow of Zarephath. But ah, _let us think of the end_! The end alone is the true criterion by which to judge in such matters. "Until I went into _the sanctuary of G.o.d_; then understood I _their end_" (Psa. lxxiii. 17).

Elijah knew, by being in the sanctuary, that Ahab stood in a slippery place; that his house would speedily crumble in the dust; that all his pomp and glory was about to end in the lonely tomb, and his immortal spirit to be summoned to render its final account. These things the holy man of G.o.d thoroughly understood, and he was therefore well content to stand apart from it all. His leathern girdle, his homely fare, his lonely path, were far better, he felt, than all the pleasures of Ahab's court. Such was his judgment, and we shall see, ere we close this paper, that his judgment was sound. "The world pa.s.seth away, and the l.u.s.t thereof, but he that doeth the will of G.o.d abideth forever." Would that all who love the name of Jesus were more uncompromising and energetic in their testimony for Him! The time is rapidly approaching when we would give worlds that we had been more _true and real_ in our ways here below. We are too lukewarm, too much inclined to make terms with the world and the flesh, too ready to exchange the leathern girdle for the robe in which Ahab and Jezebel are most willing to array us.

May the Lord give all His people grace to testify against this world that the deeds thereof are evil, and to stand apart from its ways, its maxims and principles; in a word, from everything which properly belongs to it. "The night is far spent, and the day is at hand." Let us then cast off the works of darkness and stand clothed in the armor of light; let us, as those that are risen with Christ, set our affection on things above, and not on things on the earth; having "our citizens.h.i.+p in heaven," let us, with unceasing eagerness, "look for the Saviour from thence, who shall change the body of our humiliation, that it may be fas.h.i.+oned like unto the body of His glory, according to the working whereby He is able even to subdue all things to Himself."

_SECTION IV._

THE PROPHET ON MOUNT CARMEL

In the opening verse of chapter xviii. a new order is issued to our prophet. "And it came to pa.s.s, after many days, that the word of the Lord came to Elijah in the third year, saying, Go show thyself unto Ahab, and I will send rain on the earth."

Here Elijah is summoned away from his retirement at Zarephath, to make his appearance in public and stand again before king Ahab. To one occupying the position, and exhibiting the spirit, of a true servant, it matters not what summons he receives. Whether it be "Go _hide_ thyself," or "Go _show_ thyself," he is ready, through grace, to obey.

The Lord had been training His servant for three years and a half in secret. At Cherith and Zarephath He had taught him many important lessons; and when the time was come for his showing unto Israel, he was called to leave the desert and appear again as the public witness of Jehovah.

Nor did he hesitate. No, not for a moment, however much he might have preferred retirement to the stormy scenes and hara.s.sing vicissitudes of public life. Elijah was a _servant_, and that was enough. He was as ready to confront the angry Ahab, and all the prophets of Baal, as he had been to seclude himself for three years and a half. Truly we may well covet the spirit of a servant--a humble, obedient servant. Such a spirit will carry us through many difficulties; will save us from much contention; will send us along the path of service while others are disputing about it. If only we be willing to obey, and to serve, we shall never lack opportunity, nor be at a loss as to the path we should pursue.[17]

[17] In every age the servant character is marked by the Holy Ghost as one of special value. It is, in fact, the only thing that will stand in times of general declension. Of this we have numerous examples in Scripture. When the house of Eli was about to fall before the divine judgment, Samuel occupied the position of a servant whose ear was opened to hear. His word was, "Speak, Lord, for _Thy servant_ heareth." When all Israel had fled from the face of the Philistine champion, the servant character again stood prominently forth. "Thy _servant_ will go and fight," etc. The Lord Jesus Himself had the t.i.tle of Servant applied to Him by Jehovah, in the words of the prophet, "Behold my _Servant_," etc. Furthermore, when the Church had failed, and had become "the great house," "the _servant_ of the Lord"

was told how he ought to carry himself. And lastly, it is mentioned as one of the special features of the heavenly Jerusalem, that "His _servants_ shall _serve_ Him." The Lord grant us more of this spirit!

We have already had occasion to notice the prophet's unhesitating obedience to the word of the Lord. Such obedience will ever involve the abandonment of self. To be told, for example, to leave one's sweet retreat in order to appear before an angry tyrant who, with his wicked queen, led on to the contest a host of idolatrous prophets, called for no small measure of self-renunciation. But Elijah, through grace, was ready. He felt he was not his own. _He was a servant_, and as such ever stood with girded loins and open ears to attend his Master's summons, whatever it might be. Blessed att.i.tude! May there be many found therein!

Elijah, therefore, goes to meet king Ahab, and we are called to follow him now into one of the most important scenes of his life.

Before, however, he comes in contact with Ahab, he crosses the path of Obadiah, and his meeting with him is perfectly characteristic. Obadiah certainly does not meet the prophet with that affectionate cordiality which ought to appear in the bearing of one brother towards another, but rather in the cold formality of one who had been moving much in the world's society. "Art thou that _my lord_ Elijah?"

Now, though all this might have been occasioned by the overawing solemnity of Elijah's appearance and manner, still the thought forces itself upon one that there ought to have been more holy familiarity between two servants of the Lord. Elijah, too, seems to maintain this distance. "I am," said he; "go tell thy lord, Behold, Elijah is here."

Elijah felt himself to be the depositary of the secret of the Lord, of which secret his brother knew nothing.

And how could he? Ahab's house was not the place to obtain an entrance into the divine counsels. Obadiah was out on a mission perfectly in keeping with the place from whence he had come, and with the person who had sent him; and so was Elijah. The former had as his immediate object gra.s.s--if peradventure he might find it; and as his ultimate object, the preservation of Ahab's horses and mules; the latter had as his immediate object the announcement of Jehovah's indubitable purpose concerning rain; and as his ultimate object, the bringing back of the nation to its early faith and devotedness.

True they were both men of G.o.d; and, moreover, it may be said by some that Obadiah was as much in his place as Elijah, seeing he was serving his master. No doubt he was serving his master; but should Ahab have been his master? I believe not. I believe his service to Ahab was not the result of communion with G.o.d. True it did not rob him of his name and character as one that feared the Lord greatly, for the Holy Ghost has graciously recorded this concerning him; but truly it was a miserable thing for one that feared the Lord greatly to own as his master the worst of Israel's apostate kings. Elijah would not have done so. We cannot think of him as going forth on such a mission as that which was commanding the energies of his more worldly brother.

Elijah would not own Ahab as his _master_, though he was bound to own him as his _king_.

There is a great difference between being _a subject_ and one in a position under a monarch. People argue thus: "The powers that be are ordained of G.o.d," therefore it is right to hold office under them.

But those who argue thus seem to lose sight of the manifest distinction between being _subject to_ and _co-operating with_ the powers that be: the former is a sound and scriptural service--an act of positive obedience to G.o.d; the latter is an unsound and unscriptural a.s.sumption of worldly authority, for the wielding of which we have no direction, and which, moreover, will be found a sad obstruction in the path of the servant of G.o.d.

We would not enter into judgment upon those who feel they can enlist their energies in the government of this world; but this much we would say--they will find themselves in an extremely awkward position in reference to the service of their heavenly Master. The principles of this world are diametrically opposed to those of G.o.d, and it is therefore hard to conceive how a man can be carrying out both at the same time.

Obadiah is a remarkable example of this. Had he been more openly on the Lord's side, he would have had no need to say, "Was it not told my lord what I did?" His hiding the prophets seems, in his estimation, to have been such a remarkable thing that he wondered if all had not heard it. Elijah had no need to ask such a question; it was well known "what he did." His acts of service to G.o.d were no phenomena in his history. And why? Because he was not trammeled by the arrangements of Ahab's house. _He was free_, and could therefore act for G.o.d without reference to the thoughts of Ahab or Jezebel.

In acting thus, however, he had to lie under the charge of troubling Israel. "Art thou he that troubleth Israel?" The more faithful one is to G.o.d and His truth, the more exposed he is to this charge. If all be allowed to sleep "in dead supineness," the G.o.d of this world will be well pleased, and his domain untroubled; but only let some faithful one make his appearance, and he is sure to be regarded as a troubler, and an intruder upon peace and good order. But it is well to have that peace and order broken up which stand connected with the open denial of the Lord's truth and name. The hearts of the earthly-minded may only be occupied with the question, "Is it peace?" utterly regardless as to whether that peace is procured at the expense of truth and holiness. Nature loves ease, and may often be found, even amongst Christians, pleading for peace and quietness, where faithfulness to Christ and His principles would call for plain dealing with unsound doctrine or evil practice.

The tendency of the age is to hold all religious questions in abeyance. The things pertaining to the world and the flesh are of far too much importance, in the estimate of this generation, to have them interfered with for a moment by questions of eternal importance.

Elijah, however, thought not so. He seems to have felt that the peaceful slumber of sin must be interrupted at all cost. He beheld the nation wrapped in the deep sleep of idolatry, and he thought it well to be the instrument of raising a storm around them.

So it was, and so it is. The storm of controversy is always preferable to the calm of sin and worldliness. Truly happy is it when there is no need of raising such a storm; but when it is needed--when the enemy would stretch forth over the people of G.o.d "the leaden sceptre" of unholy repose--it is a matter of thankfulness to find that there is life enough even to break in upon such repose. Had there been no Elijah in Israel in the days of Ahab and Jezebel, had all been like Obadiah or the seven thousand, Baal and his prophets might have held undisputed sway over the minds of the people. But G.o.d raised up a man who cared not about his own ease; no, nor about the nation's ease, if that ease were to be purchased at the expense of G.o.d's honor and Israel's early principles. He feared not, in the strength of the Lord, to face a terrific array of eight hundred and fifty prophets, whose living depended upon the nation's delusion, headed, as they were, by a furious woman who could turn her weak-minded lord whithersoever she would.

All this, surely, called for no small amount of spiritual vigor and energy. It needed deep and powerful convictions of the reality of divine truth, and a very clear insight into Israel's low and degraded condition, to enable a man to leave his quiet retreat at Zarephath and burst into the midst of Baal's votaries, thus to bring upon himself a fierce storm of opposition from every quarter. Elijah might, to speak after the manner of men, have remained in quiet retirement, in undisturbed repose, had he been satisfied to let Baal alone, and to allow the strongholds of idolatry to remain untouched. But this he could not do, and therefore he comes forth and meets the angry Ahab with these solemn and heart-searching words, "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 served Baalim."

This was tracing the evil up to its right source. It was departure from G.o.d and His holy commandments that had brought all this trouble upon them. Men are ever p.r.o.ne to forget the sin that has occasioned trouble, and think only of the trouble; but true wisdom will ever lead us to look from the trouble to the procuring cause.

Thus, too, when unsound doctrine has insidiously crept in, and gained power over many minds,--if some faithful one should feel called to make a firm and decided stand against it, he must count upon being regarded as a troubler, and as being the cause of all the commotion consequent upon such acting; whereas the intelligent and reflecting mind will at once trace the matter, not to the faithful one who has made a stand for truth against error, but to him who may have introduced the error, and to those who have received and entertained it.

True, the defender of truth will need to watch his spirit and temper, lest, while he attacks error in doctrine, he fall into evil in practice. Many who have set out in real sincerity of heart to vindicate some neglected or disputed truth have failed in this particular, and have thus, in a great degree, nullified their valuable testimony; for their sagacious enemy is always ready to act upon the narrow-mindedness and unreasonableness of men by leading them to fasten upon the petty infirmities of temper, and lose sight of the important principle advocated.

But our prophet entered the arena well equipped; he had come from "the secret place of the Most High;" he had been learning, in solitude, those lessons of self-judgment and self-subjugation which could alone qualify him for the momentous scenes on which he was about to enter.

Elijah was no angry or stormy controversialist; he had been too much in the secret of the divine presence for that; he had been blessedly solemnized in his spirit ere he was called to confront Baal's host of prophets. Hence he stands before them in all the calm elevation and holy dignity which ever marked his bearing. We see no haste about him, no perturbation, no hesitancy. He was before G.o.d, and therefore he was self-possessed and tranquil.

Now it is in such circ.u.mstances that a man's spirit is really tested.

Nothing but the mighty power of G.o.d could have maintained Elijah in his extraordinary position on Mount Carmel. "He was a man of like pa.s.sions with us;" and being the only one of his day who possessed sufficient moral courage and spiritual power to make a public stand for G.o.d against the power of idolatry, the enemy might readily suggest to his poor heart, "What a great man you are to stand forth thus as the solitary champion of Israel's ancient faith!" But G.o.d held up His dear servant so far. He carried him through this very trying scene, because he was His witness, and His servant.

And so it will ever be. The Lord will ever stand by those that stand by Him. Had Obadiah only made a stand against Ahab and Jezebel, the Lord would have owned him and carried him through, so that instead of being the servant of Ahab, he might have been the yokefellow of Elijah in his great reformation. But this was not the case, and therefore, like Lot of old, "his righteous soul was vexed" by the errors and evils of an idolatrous house.

O dear Christian reader, let us aim at something beyond this! Let us not be chained down to earth by deliberate connection with this world's systems or plans. Heaven is our home; there, too, our hope is; we are not of the world; Jesus has purchased us, and delivered us from it, in order that we might s.h.i.+ne as lights and walk as heavenly men while pa.s.sing onward to our heavenly rest.

However, it was not merely in his deportment and manner that Elijah acquitted himself as a servant of G.o.d; he also showed himself to be one taught of G.o.d in reference to those principles on which the needed reformation should be based. Personal deportment and manner would avail but little if soundness in the faith were lacking. It would be an easy thing to put on a leathern girdle, and a.s.sume a solemn and dignified manner; but nothing save a spiritual apprehension of divine principles will enable any one to exert a reforming influence on the men of his age. But Elijah possessed all those needed qualifications.

Both his appearance and his faith were such as, in an eminent degree, suited a thorough reformer. Conscious, therefore, that he was in possession of a secret which would deliver the spirits of his brethren from the unhallowed thraldom of Baal, he says to Ahab, "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."

He is determined to bring Baal and the G.o.d of Israel face to face, in the view of the nation. He felt that matters should be brought to a test. His brethren must no longer be left to "halt between two opinions." What strength there is in the prophet's word as he stands before the a.s.sembled thousands of Israel! "How long halt ye between two opinions? If the Lord be G.o.d, follow Him; but if Baal, then follow him."

This was very simple. The prophets of Baal could not gainsay nor resist it. The prophet only asked for decision of character. There could be nothing gained on either side by vacillating ways. "I would ye were either cold or hot." We know from the Lord's own words to Elijah, in the next chapter, that there were seven thousand in Israel who had not bowed the knee to Baal, and who, we may suppose, were only waiting for some vigorous hand to plant the standard of truth in order that they might rally round it. No one amongst them would seem to have had power for such a bold step, but they would no doubt rejoice in Elijah's boldness and ability to do so. This has often been the case in the history of the people of G.o.d. In times of greatest darkness there have always been those whose spirits mourned in secret over the widespread evil and apostasy, who longed for the bursting in of spiritual light, and were ready with joy to welcome its earliest beams. G.o.d has never left Himself without a witness; and although it is only here and there we can perceive a star of sufficient magnitude and brilliancy to pierce through the clouds of night and enlighten the benighted Church in the wilderness, yet we know, blessed be G.o.d, that let the clouds be ever so dark and gloomy, the stars have been there in every age, though their twinkling has been but little seen.