I. THAT GOD PROVIDES FOR THE NECESSITIES OF HIS SERVANTS. In the famine He had already made provision for Elijah at Cherith, and now that the supply there had failed, other resources were opened. Not always in our way, but in some way, He answers the prayer, "Give us this day our daily bread." He does not promise luxuries or wealth, but our "bread shall be given to us, and our water shall be sure." We are not to be anxious about our future, but are to remember that it is in the hands of God. It is said of our food and raiment, that our "heavenly father knoweth that we have need of these things." When a child is at home he learns his lessons, obeys the rules of his parents, etc; but he has no care about the food he will want on the morrow. He never dreams but that it will be provided. Such should be our spirit, whatever may be our powers of productive work. We are diligently and earnestly to do whatsoever our hands find to do, feeling certain that "they who seek the Lord shall not want any good thing." The Israelites followed the cloud, though it led them into the wilderness, with the conviction that God was leading them; and when it was necessary He provided manna in proportion to their wants. If God does not ignore our temporal necessities, He will certainly not fail to supply our spiritual wants. In the Father's house there is bread enough and to spare. This we may prove on earth, but its highest fulfilment will be seen in heaven, where the Lamb, who is in the midst of the throne, shall feed us.
II. THAT GOD USES WHAT MEN WOULD DESPISE. With limitless resources, we should have imagined that God would miraculously create what was required, disregarding "the handful of meal" and the little oil left in a cruse. Not so, however. There is no waste in the Divine economy. The breath of men, the exhalations of plants, the refuse cast into the field, or into the sea, the rising mist, the falling shower, are all accounted for, and have a purpose to fulfil, a work to do. There is no physical force which becomes utterly extinct, though it passes from one form of manifestation to another. Motion passes into heat, heat into electricity, etc; in an endless cycle. The economy of force asserts itself everywhere under the rule of God. This, which is proclaimed by science, is constantly illustrated in Scripture. It is the same God who worketh all in all. If manna is given to the Israelites, it ceases directly the people can eat of the corn of the country. The supernatural rises out of the natural. The miraculous provision for Elijah was not a new creation, but an increase of what already existed; and in the use of this there was no prodigality or waste. Compare with Christ's miracle of the feeding of the five thousand. After showing that He had infinite resources, He said to His disciples, "Gather up the fragments that remain, that nothing be lost."
III. THAT GOD REVEALS OUR WAY STEP BY STEP. Picture Elijah sitting by the brook Cherith, watching its waters becoming shallower day by day under the drought. He knew not what he should do next, but he waited, and trusted, and prayed; and when the brook was dried up, "the word of the Lord came unto him, saying, Arise, get thee to Zarephath," etc. God does not reveal the future to us, but draws across it an impenetrable, or at most a semi-transparent veil. We know not with absolute certainty what a day may bring forth. The advantages of this are evident—
1. It saves us from sorrow and from sin.
2. It fosters in us the graces of trust and prayer. If we know nothing of the future ourselves, and cannot feel confident about our own plans, we are led to confide in Him who foresees what is before us, and to ask Him in prayer for daily guidance and support.
IV. THAT GOD REWARDS OUR CONSECRATION OF WHAT WE HAVE TO HIM. It was a generous act towards a stranger, a pious act towards a servant of Jehovah, to fetch for Elijah the water which was now so costly, and to be willing to share with him what appeared to be her last meal. "There is that scattereth, and yet increaseth." Even in temporal affairs this is true. Hoard seed in the springtime, and you cannot be enriched; scatter it, and the harvest will come. Give to the poor in the name of their Lord, and you will not fail of reward—either here or hereafter. We are to give, however, not for the sake of applause or recompense, but "as unto the Lord," to whom we owe all that we have. This woman not only gave to the prophet, but gave to him in the name of a prophet, and therefore "received a prophet's reward" (Matthew 10:40-42). May He who commended the widow when she gave her two mites so accept our gifts and services, and so approve our motives, as at last to say, "Inasmuch as ye have done it unto one of the least of these, my brethren, ye have done it unto me!" (Matthew 25:40.)—A.R.
1 Kings 17:21
Prayer for the Dead.
The portrait of the widow of Zarephath is remarkably natural. Her calmness in speaking of the trouble that was only threatened (1 Kings 17:12), is contrasted with her agony when trouble actually comes (1 Kings 17:18). She believed in Jehovah though in a heathen kingdom; yet there was a blending of superstition with her faith. She supposed that God might have overlooked her sin, had it not been that He was present with His prophet in her home; and she confounded discipline with retribution. The latter was the mistake of the barbarians at Melita. (Compare Acts 28:4.) See also our Lord's teaching, Luke 13:4. The death of this child is to be explained on the principle which asserted itself in the blindness of the man whom Jesus cured (John 9:3), or in the illness of Lazarus, concerning which our Lord said, "This sickness is not unto death, but for glory of God" (John 11:4). Rembrandt has depicted the scene brought before us in this chapter. In a roughly built upper room the dead child lies upon the bed; one hand rests upon his breast, while the other has fallen heavily at his side, giving a wonderful idea of the weight of death. Elijah stands on the further side of the bed with his rugged, earnest face upturned towards heaven and his hands clasped in an agony of supplication as he says, "O Lord my God, I pray thee let this child's soul come into him again!" This event was not intended to be wondered at as a prodigy, nor was it merely to benefit the widow, but for all time has spiritual significance. With this belief we see in it—
I. AN EMBLEM OF SPIRITUAL DEATH. The child had died suddenly, Or Elijah would have been told of his illness. His death was real, and was more than the insensibility of Eutychus (Acts 20:10). We say that a thing, susceptible of life, is dead when it cannot receive what is essential to its growth and well being; e.g; a tree is dead when it is no longer able to absorb the nutriment without which it must fade, and ultimately fall. An animal is dead which can no longer breath air or assimilate food. The mind is dead—as is that of an idiot—when it receives no true mental impressions. The soul is dead which is insensible to spiritual influence. As it is possible to have physical without mental life, so it is possible to have mental without spiritual life. "Spiritual death" is not a mere figure of speech. It may be illustrated by the condition of this child. The food provided for him was useless now, the tenderest words of his mother were unheeded, and the voice that so lately was musical with laughter was silent. Similarly the spiritually dead are indifferent to God's provision, unconscious of their own possibilities, irresponsive to the Father's voice. "Except a man be born again he cannot enter the kingdom of God." "He that hath not the Son hath not life." "Dead in trespasses and sins." "Come from the four winds, O breath, and breathe upon these slain that they may live."
II. AN EXAMPLE OF INTERCESSORY PRAYER. A man of Elijah's strong nature would have strong affections, and we can imagine how intensely he had come to love this child. On hearing of his death he could only say to the distracted mother, "Give me thy son," and then carried him up to his own room, and cried to God in an agony of prayer.
1. It was offered in solitude. Not even the mother was there. Such intense crises in life must be met alone. Jesus Christ was wont to "depart into a solitary place" to pray. Understanding our needs He said, "When thou prayest, enter into thy closet, and shut to the door, and pray to thy Father which seeth in secret." "Jacob was left alone" when he wrestled with the angel. Compare Elijah's miracle with that of the Lord, who, when He went into the room where Jairus' daughter lay dead, "suffered no man to go in," beyond those who were one with Him in sympathy and prayer.
2. It was peculiarly definite. There was one want in his heart, one cry on his lips. Our prayers too often are meditations on the Divine attributes, or general confessions, and thanksgivings. If our King asked "What is thy petition?" we should sometimes be at a logs for an answer. Pray for one grace, for one unbelieving friend, etc.
3. It was intensely earnest. Elijah could not be denied. His was not a speech, but a cry. He looked for the awakening, and flung himself on the dead in an agony of earnestness as if he would infuse his own warmth and life. The touch was similar to that of Peter, when he took the cripple by the hand (Acts 3:7)—not the cause of blessing, but the medium of blessing. The Divine power works through the human agency.
III. AN EARNEST OF TRUE RESURRECTION. Elijah could not give life, but he could ask God for it. Nor can we arouse to new life by preaching, though God can do so through preaching. Our words are only the media through which the Holy Spirit works. The Atlantic cable is useless except as the message is flashed forth by mysterious unseen power. This distinguishes the miracles of our Lord Jesus from those of His servants. (Compare Luke 7:14 with Acts 3:12-16.) There is a resurrection wherein saints shall be raised by the power of God to a life of immortality, the promise and pledge of which we have in the resurrection of Christ, who is the "firstfruits of them that sleep." There is also a spiritual resurrection, to which Paul refers when he appeals to Christians as those "risen with Christ; and of this, as well as of that, is there an illustration in our text. Raised to newness of life we, like the child Elijah prayed for, have to live for awhile in the old sphere. The prophet gave the child to his mother. Jesus restored Lazarus to his sisters, the young man at Nain to his mother, and the ruler's daughter to her parents; and so to us, who have "passed from death unto life," He says, "Return to thine own house, and show how great things God hath done for thee." This miracle constrained the widow to accept as God's truth the declaration of His servant (Luke 13:24). How much more reason have we, who believe in the supernatural works of His Son, to say, "We know that thou art a teacher come from God; for no man can do these miracles that thou doest, except God be with him!"—A.R.
HOMILIES BY J. WAITE
1 Kings 17:1-6
Elijah the Tishbite.
One of the noblest of the noble figures that cross the stage of Old Testament history appears before us here. Few names have such a halo of glorious associations surrounding them as that of Elijah. The mystery of his origin, the grandeur of his mission, his physical and moral characteristics, the peculiar nature of his miracles, his wonderful translation and reappearance with Moses at the time of our Lord's transfiguration, together with the place that he occupies in the last utterances of inspired prophecy, and in the anticipations of the Jewish people—all combine to invest the person of this great prophet with a peculiar and romantic interest. This opening chapter in the story of his prophetic ministry is full of instruction. Note—
I. HIS ABRUPT APPEARANCE. There is nothing actually unique in this. Other prophets of the age are introduced thus suddenly (Ahijah, Jehu, Shemaiah, etc.) But considering the circumstances of the time it is remarkable.
1. It proclaims God's continued interest in, and sovereignty over Israel as well as Judah. The revolt of the ten tribes had not broken the bond between Him and them, or altered the fact of His supremacy, Nor had their religious defection nullified His purpose of mercy.
2. It is called forth by a dread moral crisis. The seed sown by Jeroboam was fast developing its most deadly fruits. The Baal worship brought in by Ahab and Jezebel was a far worse "abomination" than the worship of the calves. A cruel persecution was raging, the prophets of the Lord were being slain, and it seemed as if the true religion would perish out of the land.
3. It was a revelation of irresistible power. The worship of Baal was essentially the worship of power; probably the productive power of nature. Here is the messenger of Him "to whom all power belongeth," that great unseen Power that can arrest the order of nature, seal up the fountains of heaven, wither those resources of earth on which the life alike of man and beast depends. We are reminded of the various ways in which God may see fit to fulfil His sovereign purposes. All powers, human and material, are at His command. "All things serve his might." In the darkest hour in the history of church or nation, let us believe that still "the Lord reigneth." Let us trust Him to "plead his own cause," and vindicate the claims of truth and righteousness.
II. HIS PERSONAL DIGNITY. It is the dignity of one who sustains a special relation towards "the living God." His name implies this: "Jehovah is my God." And this solemn asseveration, "As the Lord God of Israel liveth, before whom I stand," is suggestive of the dignity
One would think the old Jewish tradition were true. It sounds like the voice of an angel. But lofty as this utterance is. majestic as is the relation towards the Divine Being which it indicates, it has its Christian counterpart. Think of St. Paul's words: "There stood by me this night the angel of God, whose I am and whom I serve" (Acts 27:23). This is not an exclusive, exceptional dignity. We may all in our measure share it. And as no earthly position sheds any real glory upon a man except so far as he recognizes a Divine element in it, fills it as before God with holy fear; so there is no work or office of common life which may not be ennobled by this feeling. We stand there before God as His servants to do that very thing. "Such honour have all his saints."
III. HIS COURAGE. It is the courage of one who knows that God is with him, that he is the messenger of the Divine will, the instrument of a Divine purpose, the channel of Divine strength. He boldly confronts Ahab, "not fearing the wrath of the king," bearding the lion in his den. Does not mingle with the people, antedating their sufferings by spreading among them the evil tidings, but goes straight to him who is the fountainhead of the mischief and can avert the calamity by his repentance. Such is the brave spirit with which God fills his heroes. Whether in the defiance of danger, or the endurance of suffering, it is the sense of God—a Divine inspiration, Divine support—that has ever been the spring of the noblest form of courage. "Greater is he that is in you," etc. "If God be for us," etc. "Be not afraid of their terror, but sanctify the Lord God in your heart," etc. This is the principle—the solemn fear of God taking possession of a man casts out all other fear; in the sense of the sovereignty of a Divine claim, he fears nothing but the dread of being unfaithful to it. Now this brave spirit was not kindled in the breast of Elijah all at once. Such a moral phenomenon is not the birth of an hour or a day. We may believe that it was developed in him gradually among the mountains of Gilead—a fitting scene for the nurture of such a moral constitution as his. The fire burned within him as he mused on the degradation of his country. St. James speaks of the fervency of Elijah's prayer: "He prayed earnestly that it might not rain," etc. (James 5:17). No doubt the withholding of the rain was given as a "sign" in answer to his prayer; but after all, may we not regard his prayer most as the means of preparing him to be the prophet and minister of this great "sign"? Not that the order of nature was placed at the caprice of a poor, frail mortal; but that he, "a man of like passions with us," was able in the fervour of his faith and prayer to rise up and lay hold on the strength of God, to read the purpose of God, reckoned worthy to become the agent in the execution of that purpose. The historic incident is not so far removed as it may seem to be from the range and level of our common life. Heaven gives back its answer to suppliant faith. As regards the fellowship of the human soul with the mind and with the power of God, it must ever be true that "the effectual fervent prayer of the righteous man availeth much."
IV. HIS EXTRAORDINARY PRESERVATION. A type of the providential care that God will ever exercise over those who are faithful to Him in the path of duty and of trial. Whether "ravens" or "wandering Arabians were the instruments in his preservation, it little signifies, so that we recognize the positive Divine interposition. And what is the supply of our daily wants but the fruit of a perpetual Divine interposition? "Give us this day our daily bread." Walk uprightly before God, be true to Him in all the sacred responsibilities of life, and trust in Him to provide (Matthew 6:33).—W.
1 Kings 17:16
Entertaining a Stranger.
We naturally ask why Elijah should have been sent at this crisis to Zarephath. The fact that it lay so near to the birthplace of Jezebel, and in the very home of the Baal worship, may have had something to do with this. It might be a safer place of retreat for the prophet than it seemed to be, for Ahab would scarcely dream of following him there. But other reasons are suggested by the use our Lord makes of this incident (Luke 4:25, Luke 4:26). The prophet was not "accepted in his own country," but found a confiding welcome and generous hospitality at the hands of an alien. God rebuked the proud unbelief of His own people by making this poor lone widow, in the midst of her idolatrous associations, the instrument of His purposes. And thus that early age had its foreshadowings of the grace that should hereafter be bestowed on the Gentiles. The lessons of the narrative lie upon the surface.
I. GOD'S SURE GUARDIANSHIP OVER HIS SERVANTS. Elijah is perfectly safe under the shield of Divine protection, as safe in the region of Sidon as he was by the brook Cherith. He who commanded the ravens to feed him can put it into the heart and into the power of the Phoenician woman to do the same. When one resort fails He can provide another. He causes one and another to fail that He may show how boundless His resources are. There is absolutely no limit to the possibilities of God's sustaining and protective power. "He shall give his angels charge concerning thee." The angels of God are many and various. There is nothing which He cannot make to be the instrument of His purpose, the vehicle of His power. And He causes them to wait in duteous ministry on those whom He has called to high and holy service in His kingdom. God has a grand mission for Elijah to accomplish in Israel and will take care that he shall be able to fulfil it. "Man is immortal till his work be done."
II. THE HONOUR GOD PUTS ON THE LOWLY. We see here not only the Divine preservation of Elijah, but a special act of grace towards the woman of Zarephath. It was a signal honour to have been thus singled out from the crowd for such a Divine visitation, to be used as an important link in the chain of great public events, to have her name handed down to future ages as the "woman of Sarepta," whose glory it was to "entertain a prophet in the name of a prophet and receive a prophet's reward." And in this there was not merely a providential arrangement of outward circumstances, but a gracious influence exerted on her own soul; for God lays His sovereign hand not only on the course of external events, but on the secret springs of moral life. Her readiness to respond to the prophet's appeal was from Him. Poor and humble as she was His eye was upon her for good. "He regarded the low estate of his handmaiden." Thus has God often put distinction upon those who might least have expected it. Let none think themselves beneath His notice, or too insignificant to be made by Him the instrument of some high and holy purpose. "Though the Lord be high, yet hath he respect unto the lowly" (Psalms 138:6).
"He hears the uncomplaining moan
Of those who sit and weep alone."
The forlorn and desolate, if only they walk humbly and reverently before Him, are the objects of His tenderest regard. He is nearer to them than He seems to be, and often has surprising grace in store for them. The poor widow casts her two mites unnoticed into the treasury, but He to whom the secrets of all hearts are open clothes her with honour above all the rich pretentious people who only gave what they so well could spare. The sinful woman, in self forgetting devotion, pours her rich ointment on the head of the incarnate Love; captious onlookers see no glory in her deed, but a word from Him crowns it with an everlasting halo of worldwide fame.
III. THE REWARD OF TRUSTFUL AND OBEDIENT FAITH. The poor widow "showed her faith by her works, and by works was her faith made perfect." At the prophet's word she drew freely from her scanty store, and "the barrel of meal wasted not, neither did the cruse of oil fail." The reward of her faith came in the form of a miracle similar to that of Christ's multiplication of the loaves and fishes to feed the hungry multitude. It surpasses our comprehension, but is not more wonderful than the mysterious process that is ever going on in the building up of the tissue of plants and of the animal frame. Shall not the Power that is perpetually changing the elements of earth and air and water into nourishing food for man and beast be able to increase "the meal and the oil" as it pleases? The true life of faith is one of patient continuance in well doing, coupled with calm dependence on that ever active power. Of the righteous God says, "Bread shall be given him," etc. (Isaiah 33:16). "In the day of famine they shall be satisfied" (Psalms 37:19). Christ. did not mock us when He taught us to pray to our Father in heaven, "Give us this day our daily bread." Tread faithfully the path of duty, and "He that ministereth seed to the sower will both minister bread for your food, and multiply your seed sown, and increase the fruits of your righteousness" (2 Corinthians 9:10).—W.
1 Kings 17:17-24
Life from the Dead.
The miracles wrought by Elijah or associated with his name were for the most part of the nacre of severe judgments, and present the person of the lowly prophet in a stern and terrible light before us. But the two miracles that mark the opening of his career were miracles of mercy, and show that there was another side to his character, one that was tenderly sympathetic and humane. Having at first brought hope and a new lease of life to the starving mother and her child, he now lifts the dark shadow of death from off the desolated home and turns its sorrow into joy. This narrative has a peculiarly pathetic interest, and is suggestive of lessons that touch the deepest realities of human life. It naturally divides itself into two parts, in which we see
I. THE SADNESS OF DEATH. That the child was really dead we cannot doubt. "There was no breath left in him." The gleam of hope in the poor widow's condition was suddenly beclouded, and a strange, yet not altogether unnatural, revulsion of feeling took possession of her breast. Thus does an unexpected calamity, especially perhaps when it takes the form of personal bereavement, often work for a while a sad change in the attitude of the soul
1. It darkens the whole horizon of life—quenches the light of other joys. The abundance of meal and oil, and the honour of the prophet's presence are as nothing while the child lies dead in the house. There are sorrows which seem utterly to blot out the sunshine of one's existence, and to be aggravated rather than relieved by the joys that accompany them.
2. It creates resentment against the supposed, or perhaps the real, author of it. "What have I to do with thee, O thou man of God?" The prophet, who had proved himself so beneficent a friend, is regarded as an enemy.
3. It's a severe test of one's faith in God. This woman, it may be, was in an intermediate state of mind between blind devotion to the old idolatries and the full acceptance of the faith of Israel How rude a check did this event seem to give to her progress into clearer light! Thus is the faith of men often sorely tried by the adversities of life. This is part of their Divine purpose. The "fiery trial" seems "strange at first, but the meaning and reason of it are revealed afterwards." Happy they whose faith, in spite of the severe strain put upon it, holds fast to the living God—too deeply rooted in the soul to be torn up by any sudden sweeping blast.
4. It awakens the sense of sin. "Art thou come to me to bring my sin to remembrance?" It is significant that the thought of her own sin should be her first thought. The calamity brought this to her remembrance because it seemed to her a sign of God's remembrance of it. Learn that though particular afflictions are not always to be connected with any particular transgression as their cause (John 9:2, John 9:8), yet all sorrow must be traced ultimately to its source in moral evil. It is a true instinct that leads us to think of our sins in times of adversity. Whenever affliction comes to us it should produce tenderness of conscience and call forth the prayer, "Show me wherefore thou contendest with me," in order that if there be any secret wrong in ourselves that demands this severe discipline we may have grace to fight against it and cast it out.
II. THE JOY OF RESTORATION. The behaviour of Elijah is beautifully expressive of his deep human sympathy, and also of the intimacy of the relation between himself and God as a man of prayer and the instrument of the Divine energy. Having special regard to the nature and effect of this miracle of restoration, observe that—
1. It is typical of the beneficent ministry of Christ. In Him the power of God came, as it never had before, into healing contact with the flame of our diseased and dying humanity. He took our nature upon Him that He might effectually cure its infirmities and sicknesses. "Virtue" continually went forth from Him. He was the great health-restorer and life giver; and as all the healing ministries of former ages had anticipated His coming, so all true philanthropy since has caught its highest inspiration from the constraint of His love and the force of His example.
2. It is prophetic of the future glorious resurrection. We see here one of the many witnesses that gleam out amid the obscurity of the olden times to the truth that God would surely one day "bring life and immortality to Light," while it points us on to the time when, "at the voice of the son of God, all that are in their graves shall come forth." "Then shall be brought to pass the saying that is written, Death is swallowed up in victory" (Isaiah 25:8; 1 Corinthians 15:54).
3. It illustrates the joy of a soul that for the first time is made fully conscious of the gracious presence and power of God. "Now by this I know that thou art a man of God," etc. There is a tone of deep satisfaction in these words. It is the satisfaction that springs from the discovery of Divine truth and the vivid sense of God. There is no satisfaction of which the soul of man is capable that can be compared with this. The end of all forms of Divine manifestation—prophetic visitations, miracles, providences, etc.—is this. We reach the highest joy possible to us upon earth when we can say with St. John, "We know that the Son of God is come, and hath given us an understanding, that we may know him that is tame, and we are in him that is true, even in his son Jesus Christ. This is the true God and eternal life" (1 John 4:20).—W.
HOMILIES BY J. URQUHART
1 Kings 17:1-6
Elijah's Advent and Service.
I. THE GREAT PROPHET.
1. His name: Elijah, my God (is) Jehovah. It was a symbol of his spirit. It expressed his judgment of Israel's idolatry and the choice which with his soul's whole strength he had made of God. Light and fidelity are the only foundations of any true work for God or man.
2. His origin. The words ("of the inhabitants," etc.) seemed to indicate that he belonged to none of the tribes of Israel
3. His attitude toward God. "Before whom I stand." He was the Lord's servant. He lived for Him. His eye rested on Him. The whole man stood girded for prompt, unquestioning obedience. This is the spirit of all true service. Is God as real to us? Do we thus stand before Him?
II. HIS MESSAGE.
1. The judger. It was that predicted from of old as the chastisement of Israel's idolatry (Deuteronomy 11:17). The land was to be consumed by drought. The blessings which God withholds from the soul that forsakes Him are imaged in those withheld from the land. There is "neither dew nor rain." The refreshment, the rich consolation, once imparted by the word or found in prayer, are no longer known. The stimulating of loving zeal meter what is nobler and purer has ceased.
2. Through whom it fell: "According to my word." Those who reject God will be judged by man. God will still confront them in their fellows. God is magnified in His servants. The kingly power and priesthood of believers in their relation to the world.
III. HIS RETIREMENT.
1. It served God. Ahab and Israel were left face to face with Him. Man disappeared that the eye might rest on God alone. There are times when He is best served by silence. Many words often undo the effect of the homethrust dealt by a few.
2. It was his safety. He was shielded from Ahab's anger. We may be hid by affliction from the power of our great foe. Temptation and danger may have been darkening the path that lay before us when God led us aside and made us rest awhile with Him.
3. It prepared him for after service. He was taught God's unfailing power and care. His wants were provided for though no man knew of his dwelling place; and that by the most unlikely instruments. He learned how fully he might trust God. He to whom God is thus revealed will not fear the face of man.—U.
1 Kings 17:7-16
Divine Care.
I. THE ENDLESSNESS OF GOD'S RESOURCES.
1. The brook failed; and one essential of life could no more be had there. But it was only that this wondrous provision might give place to greater marvels. When means are threatened, the heart sinks; but He who has provided these for a season knows of the failure; and He who sent go Cherith can send elsewhere. One channel of help fails only that the soul may be quickened by a fresh revelation of God's kindness.
2. He was sent to what seemed to be the most dangerous of all places—to the territory of Jezebel's father. And yet the very unlikelihood of his seeking shelter there increased his safety. God's path can only be trod by faith, but that faith is soon changed to praise.
3. He was sent to a most unlikely quarter. The hostess whom the Lord had chosen was a widow and one who possessed sufficient to furnish only one more meal for herself and her child. But here again faith was to break forth into praise. God's power is infinite, and the meanest as well as the mightiest may be used to glorify Him.
II. THE REWARD OF OBEDIENT FAITH.
1. For Elijah. He went undoubting; he sought the city, and lo, at the gate (1 Kings 17:10) he met his hostess. Those who act on God's promises will meet with the revelation of His truth and graciousness.
2. For the woman (1 Kings 17:11-16). It was her last meal Love of her child and her own hunger must have made it hard to obey, but the seed she sowed in faith yielded a thousandfold. God's call to sacrifice for His service, for honesty and truth, is the path to plenty not to loss.
3. For both. The woman entered a new world. The unseen was unveiled; she knew God. Elijah found in a heathen land a home which God had sanctified. The communion of faith glorifies all human relationship.—U.
1 Kings 17:17-24
Affliction and its Fruits.
I. THE DISCIPLINE OF TRIAL.
1. It is no proof of God's anger. Sorrow darkens the homes of God's beloved. This was a home of faith and ministering love. Affliction is no more proof of wrath than is the farmer's ploughing of his field. To him, with his eye upon the future harvest, it is only the needful preparation of the soil. And the great Husbandman, with His eye upon the eternal glory, must open up a bed within the soul's depths for the seed of life.
2. God's blow may be very heavy. Her son, her only child, is taken. God's plough sinks deep that His work may be rightly done. The very greatness of our anguish is a measure by which we may gauge the greatness of the Lord's purpose and of the love which will not suffer us to miss the blessing.
II. THE FRUITS IT YIELDS.
1. It reveals our need. She may have been conscious daily of the goodness of God and yet been blind to the fact that she needed more than she had yet received. God now awakens her
2. It stirs up to prayer. Elijah's heart was poured out in bold expostulation and earnest entreaty (1 Kings 17:20, 1 Kings 17:21). In the sharpness of our need our cry gains strength; we press, in our urgency, into the Divine presence. These times open up a way to God by which we find ready access ever after.
3. It leads to the vision of God's glory. "And the Lord heard," etc. (1 Kings 17:22). The prayer was followed by a revelation of God's power such as till then man had never seen: the dead was raised. "Ask and ye shall receive." The soul that asks will see God's salvation and be filled with the light of the Divine glory.
4. It deepens trust. "Now by this I know," etc. (1 Kings 17:24). When man's need meets God's help, the soul is bound to Him by the strongest ties.—U.
HOMILIES BY E. DE PRESSENSE
1 Kings 17:1-7
First Preparation of Elijah for his great Mission.
After Elijah's first appearance before Ahab to announce to him the Divine visitation of sterility and dearth which was to come upon the land as the chastisement of his sin, the prophet was sent away into a solitary place to prepare himself for his great and solemn mission, which was to overthrow idolatry and vindicate the worship of the true God. This work of preparation was divided into two great periods.
1. The preparation of the desert.
2. The lonely life of the prophet in the house of the widow of Sarepta.