Elijah - Servant of God
THE PROPHET’S FIRST MESSAGE

The reign of Ahab, son of Omri, was a dark and dreary time for the house of Israel; iniquity had risen to a fearful height; the sins of Jeroboam were little when compared with the black catalogue of Ahab’s transgressions. The wicked Jezebel, daughter of the uncircumcised king of the Zidonians, was the partner of Ahab’s heart and throne, and this circumstance alone was enough to secure the oppression of Israel, and the entire subversion of their ancient worship. The Spirit sums up the whole matter with these words, “Ahab did more to provoke the Lord God of Israel to anger than all the kings of Israel that were before him” (1 Kings 16:33). The whole line of kings from Jeroboam down had done evil in the sight of the Lord; to do more than all of them did not represent an ordinary degree of guilt. Such was Ahab – the man who occupied the throne of God’s ancient people, when Elijah the Tishbite began his prophetic testimony.

Contemplating a scene like the reign of Ahab presents is particularly sorrowful to the spirit. Every light had been extinguished, every voice of testimony hushed; the firmament had become overcast with dark clouds; death seemed to spread itself over the whole scene – the devil seemed in control. Then, in His mercy, God raised up Elijah – a bright and powerful witness. It is at just such times that a real witness for God is likely to produce the most powerful effect, exerting the most influence. It is after a long drought that a shower is likely to be felt in all its refreshing virtue. The state of things at this time in Israel called for a mighty man of valor to come forth against the tide of evil.

Notice how Elijah is presented to us: secretly trained and exercised before appearing in public. With the exception of Him who was emphatically the Servant, this is a unique feature in the history of God’s servants – they were trained in secret prior to public work. Those who have deeply entered into the meaning and value of secret training will be the most effective and permanent in public service and testimony. The man, who arrives in a public position that exceeds the measure of his secret exercise of soul, has cause to tremble before God, because he will most assuredly fall.

In other words, if the superstructure exceeds the foundation, the building will totter or fall. If the branches of a tree exceed the depth of its roots, it cannot stand against the violence of a storm. So it is when we enter a public service; we must be alone with God, exercising our spirit in private. We must pass through the deep waters of personal and private spiritual thought; otherwise we become a theorist instead of a witness. Our ear must be opened to hear, so our tongue can be fitted to speak God’s Holy Word.

What becomes of those apparently brilliant lights that from time to time suddenly flash across the path of the church of our Lord and then suddenly disappear behind the cloud? Where did they come from, where have they gone, and why are they so evanescent? They were just sparks of human kindling – no depth, no power of endurance, no reality. Therefore, they shone for a time, and then vanished away, increasing the darkness.

In measure, every true minister of God should be able to say with the apostle, “Blessed be God, even the Father of our Lord Jesus Christ, the Father of mercies, and the God of all comfort, who comforteth us in all our tribulation, that we may be able to comfort them which are in any trouble, by the comfort wherewith we ourselves are comforted of God” (2 Cor. 1:3-4).

1 Kings 17 gives us Elijah’s first public appearance; but the Spirit, in James, has graciously furnished us with the account of an earlier instructive stage in his history. The sacred historian introduces our prophet in a way that might seem abrupt. He presents him boldly entering his sphere of labor, with this grand and solemn announcement, “Thus saith the Lord.”

But James does not tell us anything about the prophet's previous exercise. For instance, we are not told how he learned that the Lord wanted him to speak – the Spirit in the historian says nothing; He simply introduces Elijah as one who had obtained power in secret with God, showing us Elijah acting in public, and nothing more. But the apostle reveals the secret of Elijah’s prayer to God, before beginning active service: “Elias was a man subject to like passions as we are, and he prayed earnestly that it might not rain; and it rained not on the earth by the space of three years and six months” (James 5:17).

If the Holy Spirit had not informed us about this important fact, we would have lacked a powerful incentive to prayer. But, Scripture is divinely perfect, lacking nothing that it should have; having nothing that it should lack. So, James reveals Elijah’s secret moments of prayer and wrestling, showing him to us in the retirement of the mountains of Gilead, where he no doubt mourned over the lamentable state of Israel, fortifying his spirit for public work.

This circumstance in the life of our prophet teaches us a most profitable lesson. We live in a time of barrenness and spiritual dearth. The present state of the church of our Lord reminds us of Ezekiel’s valley of dry bones. We struggle not only with evils characterized by-gone ages, but also with varied evils of the world that have become connected with, and covered by, the cloak of Christianity.

When we turn to those whose knowledge of spiritual truth should naturally encourage the expectation of more healthy and vigorous Christian action, we find instead that the knowledge is just cold theory; a superficial profession, having no power over feelings and affections of the inward man. The truth of God possesses little interest or attractive power in such people. They are so intelligent that nothing can be presented to them with which they are not already acquainted: thus the lifelessness with which they hearken to statements of truth.

“Elias was a man of like passions with us;” he found himself in the midst of dark apostasy, and wide-spread alienation from God. He saw the faithful failing; he saw the tide of evil rising; he saw the light of truth fading away; he saw the altar of Baal displacing the altar of Jehovah; and he heard the cries of the priests of Baal drowning out the sacred songs of the Levites. In other words, he saw a mass of ruin – he felt it; wept over it; and “he prayed earnestly.”

Here was the sure unfailing resource of the grieved prophet – retreat to God’s presence; pour out his spirit; and wept over the ruin and sorrow of his beloved people. Concerned about the sad condition of things around him, the prophet did not pray coldly, formally, or occasionally, but “earnestly,” and perseveringly.

This is an example for us. Never was there a time when fervent prayer was needed more in the church of our Lord than today. The devil seems to be fervently exerting his malignant power to crush spirits and hinder activities of the people of God – making use of their public engagements; domestic trials; personal sorrow and conflict. In a word, “There are many adversaries,” and nothing but the mighty power of God can enable us to victoriously cope with them.

Elijah was called to exert an influence on others: to act for God in a degenerate age; to bring his nation back to the God of their fathers. To do this, he needed to seek the Lord in private, gathering up spiritual strength in the presence of God, that he might be an instrument of blessing to others. Elijah felt all this, and therefore “he prayed earnestly that it might not rain.”

He did not fail because God was brought into the scene – “It rained not.” God acts when faith addresses Him on the ground of His own glory. It was on this ground that the prophet addressed Him. Elijah would have no pleasure in seeing the land turned into a parched and sterile wilderness; seeing his brethren wasted by famine and all its attendant horrors. No; it was simply to bring the nation back to its early faith; to eradicate those principles of error that had taken hold of the minds of the people. It was to these ends that our prophet prayed earnestly that it might not rain. God heard Elijah and harkened to his prayer because it was the offspring of His Spirit in the soul of His dear servant.

It is always good to wait on God. Not only does it lead to happy results, but there is sweetness and comfort in exercising patience. It is true happiness when the tried and tempted believer spends time alone with God, allowing the inner spirit to flow out, and affections to ascend to Him who alone is able to lift us above the depressing power of present things into the calmness and light of His own most blessed presence. May we all be found waiting on God – making the difficulties of our day an occasion for drawing near to the mercy-seat. In this way, we will not only exert a salutary influence in our respective spheres, but the heart will be comforted and encouraged by private waiting on our Father, because the promise has never yet failed: “They that wait on the Lord shall renew their strength!” Precious promise!

So, armed with Divine power from the sanctuary of God, Elijah the Tishbite entered his path of service. There is much power in the words, “as the Lord God of Israel liveth before whom I stand”; they represent the basis on which the soul of this eminent servant of God was resting, as well as the principle that sustained him. Because he stood before “the Lord God of Israel,” he could speak with a measure of power and authority.

But Ahab knew not the secret exercises of Elijah’s soul. Ahab knew not that Elijah had been on his knees in secret before presenting himself in public. Ahab knew nothing of all this, but Elijah did; therefore, he boldly confronted the head of the evil, speaking directly to king Ahab – announcing the judgments of an offended God. Elijah is a fine model for all who are called on to speak in the name of the Lord.

In virtue of their divine commission, all who publicly serve the Lord should be completely lifted above the influence of human opinion. In today’s society, it is not uncommon to observe men speaking with a measure of power and liberty in the presence of some, while being cramped and hindered before others. This would not be the case if such men realized that their commission came from on high, and was being executed in the presence of the living God. The messenger should never be affected by those to whom he delivers God’s message; he should be above them, while at the same time taking the humble place of servant. His language should be, “But with me it is a very small thing that I should be judged by you or by a human court” (1 Cor. 4:3, NKJV).

This was pre-eminently the case with our blessed Master. He was little affected by the thoughts or judgments of those to whom He spoke. They might thwart, oppose, and reject, but that never caused Him to lose sight of the fact that He was sent by God. Throughout His entire course, He carried the holy, soul-sustaining assurance expressed in the synagogue of Nazareth, “The Spirit of the Lord is upon Me, because He hath anointed Me to preach the gospel to the poor,” etc. (Luke 4:18). Here was the basis of His ministry as Son of man. It was “in the power of the Spirit.” He always felt Himself to be the minister of God; raised above the influence of those to whom He spoke. “My doctrine is not Mine,” He said, “but His that sent Me.” He could truly say, “The Lord God of Israel, before whom I stand:” He was ever “the Lord’s messenger,” speaking “in the Lord's message unto the people” (Hag. 1:13).

Should not those who fill the place of servant or messenger of the Lord seek to know more about this holy elevation of mind above men and circumstances? Should they not aim at being less under the power of human thoughts and feelings? What does God's servant have to do with the thoughts of men? Nothing. Whether they hear or not; whether they accept or reject; whether God’s servants are highly esteemed for their work's sake, or made of no reputation – still, it should be our constant aim to “approve ourselves as the ministers of God.”

Notice the power and authority with which our prophet speaks, “There shall not be dew nor rain these years but according to my word.” He knew that he was standing in the Lord’s presence, speaking the Lord’s words. He was so thoroughly identified with Him that he could say, “according to my word.”

But how often are we deceived by the mere form of prayer – with the formal utterance of words having no reality. We should always take care that our prayers are the natural outflow of the Spirit within us, and not mere superstitious performance of what we think should be done.¹  

Footnote:
¹A few words are offered on the subject of prayer among Christians, an exercise which seems sadly neglected at a time when it is desperately needed. It will be generally found that collective life and energy, service and testimony, will be in proportion to the measure of collective waiting on God. Since there are so few, if any, public prayer-meetings, we should expect a lack of service and testimony; we should expect the interests of the church of our Lord not to be realized, and, as a consequence, earthly things occupy a place of undue prominence in the minds of far too many Christians. If we felt our collective weakness, there would be a collective utterance of that weakness, and a renewal of our collective strength. Most would probably agree that important movements among the people of God have resulted from united heartfelt prayer – such seems only natural to assume. Should we expect God to pour out His reviving grace on those who rest satisfied with their deadness and coldness? The word is, “Open thy mouth wide, and I will fill it.” How can a closed mouth be filled? If we are satisfied with what we have, how can we expect more?

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