1. "Let every man, wherein he is called, there abide with God" (1 Corinthians 7:20, 1 Corinthians 7:24). The temptation to desert our post, because of the difficulties, seductions, persecutions it affords, is peculiarly strong, because it presents itself under the garb of a religious duty. We think we shall "one day fall by the hand of Saul" (1 Samuel 27:1). We fear the temptation may be too strong for us, and we consult, as we fancy, only for our safety, in flight. But we forget that "every man's life is a plan of God;" that we have been placed where we are by Him, and placed there to do His work. We forget also that His "grace is sufficient" for us; that with every temptation He can make a way to escape (1 Corinthians 10:13); that He will not suffer us to be tempted above that we are able to bear; and that flight under such circumstances must be mere cowardice and faithlessness. It was a great mistake of the hermits and the religious of a past age to leave the world because it was so wicked, for this was to take the salt out of the earth, and to leave it to corruption. If the men who alone can leaven society shut themselves up in a cloister or a study, it is simply leaving it to the devil to do his worst. This is not to fight, but to flee. Except these abide in the ship, how can it be saved? (Acts 27:31.) It is egregious selfishness to hide our candle under a bushel, lest perchance the blasts of temptation should extinguish it. Obadiah was called by the providence of God to be governor of Ahab's house. The post must have been one of extreme difficulty, of constant trial and imminent peril. We see from Obadiah 1:10, Obadiah 1:14 the kind of man he had to deal with, and how, from day to day, he carried his life in his hand. But he did not desert the state of life into which it had pleased God to call him. /Is considered that he was there for some good purpose; that he had a work to do which only he could do, and he resolved to stop and do his duty. Perhaps he remembered the ruler of Pharaoh's house, and the deliverance he wrought for Israel (Genesis 45:7, Genesis 45:8), Anyhow, he waited and endured, and at length the opportunity came. When Jezebel would exterminate the Lord's prophets, then the steward of the palace understood why he had been placed in that perilous and responsible position. It was that he might save much people alive (Genesis 1:20). Then he did what, perhaps, only he could have done—took a hundred of the Lord's prophets, hid them in two eaves, and fed them with bread and water.
2. The saints make the best servants. It is scarcely less strange to find Ahab employing Obadiah than to find Obadiah serving under Ahab. Some have seen herein a proof of the king's tolerance, but it is much more like a proof of his sagacity. Whether he knew of Obadiah's faith may be uncertain, but we may be sure that he had proved his fidelity. It was because Obadiah was "faithful in all his house" that he was retained in this position. It was not to Ahab's interest to have a Baal-worshipper at the head of his retainers. Bad men do not care to be served by their kind. They pay piety and probity the compliment—such as it is—of encouraging it in their dependants and children. They find, as Potiphar did, as Darius did, that the God-fearing bring a blessing with them (Genesis 39:5). For if there is no special benediction of their basket and store, of their fruit and fold (Deuteronomy 28:4, Deuteronomy 28:5), yet they are guarded against peculation and waste (Luke 16:1). How many, like Ahab, have found that those who share their sins or pleasures cannot be entrusted with their goods; that if they would have faithful servants, they must have God-fearing ones.
3. It is only the power of God could keep men holy in Ahab's or Nero's palace. Coleridge has somewhere said that there are two classes of Christian evidences—Christianity and Christendom; the system in itself, its pure morality, its beneficent teachings, and its results, its conquests, and achievements in the world. For it is altogether beyond the power of human nature to work the moral changes which Christianity has wrought either to convert men or to preserve them from falling. That a man who is notorious in his neighbourhood, the talk and terror of the country side, a chartered libertine, an ame damnee, or even like St. Paul, a persecutor and injurious; or like Augustine, or John Newton; that such an one should be suddenly stopped, transformed, ennobled, should preach the faith which he once persecuted—this is very difficult to account for on human grounds. And that men with every temptation to sin, everything to lose and nothing to gain by godliness, worldly interest, pride, passion, shame, everything combining against religion—that these should, nevertheless, denying ungodliness and worldly lusts, live soberly, righteously, and godly (Titus 2:12) in the Sodom around them—this is no less a miracle of Divine grace. The influences that preserved an Obadiah, a St. Paul, a Pudens, and Linus, and Claudia (2 Timothy 4:21) must have been from above. We know only too well what human nature, unassisted by grace, is capable of. We know it tends inevitably, not to bear a rich crop of virtues, but, like the cereals, to degenerate, to run to seed. In Socrates and Seneca—"half-inspired heathens "we see it at its best, and yet how wide the gulf between Nero's preceptor and the saints of Nero's household. When we see our nature, planted in a hotbed of grossness and profligacy, nevertheless yield the "peaceable fruits of righteousness," then we know that the hand of the great Husbandman must, if silently and unseen, yet assuredly, have been at work.
4. If religion held its own in Ahab's or in Nero's court, it will hold its own and win its way anywhere. How can we ever despair of our religion so long as we have such proofs that it is the "power of God unto salvation"? Society, both in England and on the continent of Europe, may be very godless; it may be changing for the worse; we may be preparing for an outbreak of Communism, Nihilism, Materialism, Atheism; the masses in our large towns may be very brutal and besotted and animal, may be utterly estranged from religion in every shape; but, whatever England is like, and whatever Europe is like, its state is nothing like so desperate as was that of Rome under Nero. The savages to whom we send our missionaries, again, no doubt they are debased, sensual, apathetic, or even hostile to our religion; but are they really worse, is their case more hopeless, than that of Ahab's or Nero's subjects? And if the days of persecution are not ended; if in China, and Melanesia, and Turkey the sword is still whetted against the Christian, can we find among them all a more truculent persecutor than Jezebel, a more savage and unprincipled inquisitor than Tigellinus. But we cannot pretend that our sufferings are anything like theirs. No longer are the prophets hunted like partridges; no longer are they clad in the skins of wild beasts, or dipped into cauldrons of pitch; no longer do we hear the sanguinary cry, Christianos ad leones. And yet, despite those terrible mockings and scourgings, those agonies in the amphi-theatre, those privations in the caves, religion, in Samaria and in Rome alike, held its ground. In Israel, seven thousand true-hearted confessors would neither be tempted nor terrified into bowing the knee to Baal. In Italy, the blood of the martyrs was the seed of the Church; neither Nero, nor Decius, nor Diocletian could hinder the onward march of Christ's baptized host, and now it is matter of history how one day the empire woke up to find itself Christian.
5. If men could be saints in Ahab's and Nero's palace, they may be saints anywhere. How constantly do men plead the adverse circumstances in which they are placed as a reason why they cannot serve God. Sometimes it is a godless street or wicked hamlet; sometimes it is an irreligious household or infidel workshop; or their trade is such, their employers or associates are such, that they cannot live a godly life. But the example of Obadiah, the example of those saints of the Praeterium, convicts them of untruth and of cowardice. They cannot have greater temptations or fiercer persecutions than befell those Roman Christians. If they proved steadfast, and lived in sweetness and purity, which of us cannot do the same wherever we may be placed?
6. The saints of Ahab's and Nero's courts shall rise up in judgment with this generation, and shall condemn it. In a wicked city, in an impure court, through fire and blood, they kept the faith. Christianity is now established in the land. Kings are its nursing fathers. Its holy rites are celebrated freely and openly. Yet how many dishonour or deny it! how many are ashamed of their religion! With what shame will they meet the brave confessors of the past I They will need no condemnation from their Judge (Matthew 12:41; John 5:45).
1 Kings 18:17-20
The King and his Master.
For three and a half years king- and prophet have not met (Luke 4:25). For three and a half years, forty and two months, twelve hundred and sixty days (Revelation 11:2, Revelation 11:8; Revelation 12:6; Revelation 13:5; Daniel 7:25), the mystical period of persecution and blasphemy, the plague of drought has afflicted the land. But now the time—God's "fulness of time"—has arrived for its removal. The time to favour Israel is come, and king and prophet meet again. It was an anxious moment for each of them. It was a critical moment in the history of the Church. Let us mark their words; let us observe how they bear themselves; we shall surely learn something from their carriage and discourse.
I. The king goes to meet the prophet. Elijah would seem to have waited in the place where Obadiah left him until Ahab appeared. He is not going to take the place of a suppliant. Subject though he is, he is Ahab's superior. He has a commission higher and nobler than the king's. It is his task to reprove the king; hence, in a manner, he summons him before him. The proud monarch who has scoured all lands in search of him must now humble himself to go before the prophet. "Behold Elijah."
II. Ahab fears to meet Elijah. It is true he is the first to speak, and accuses the prophet of troubling the land; but we may well believe that, despite his brave words when Jezebel was at his side, and the cheap courage he manifested when he had the court and the priests of Baal at his back, he must have looked forward to this meeting with something like dismay. He had good cause for misgivings and fears. First, he was to encounter a true prophet, and one vested with supernatural powers. Of one thing he could have no doubt, as to the" sure word of prophecy" in Elijah's lips. No less than the Sareptan, he had proved that the word of the Lord in Elijah's lips was truth (1 Kings 17:24). "He spake and it was done." He had denounced a drought, and it had come to pass, a drought beyond all precedent, a drought which still cursed the country, and was at that moment taxing its resources (Obadiah 1:5) And of another thing Ahab must have been equally certain, that this drought was no chance which had happened him. The coincidence between the word and the event negatived that idea. He must see in it the finger of God; he must recognize in the prophet the power of God. But
Now, we have heard words like these, we have read of them in other mouths than Ahab's. It is a common charge against the prophets and people of God. The saints are always in the wrong. It is always they who "turn the world upside down" (Acts 17:6, Acts 17:8); always they who "do exceedingly trouble our city" (Acts 16:20). Our Lord was accused of sedition. The first Christians were called "enemies of the human race." All manner of evil is said against them falsely. Ahab only speaks "after his kind." He saw that Elijah had been instrumental in bringing down the drought and the terrible famine which accompanied it. He never pauses to ask what moved Elijah to call for a drought; what caused Elijah's God to send it. The herald is accused as the cause of the war. "There is nothing new under the sun." The same charge is made, and with the same unreason and perversity at the present day. The lamb must have fouled the stream, whichever way it flows. If the Baptist comes neither eating nor drinking, they say, "He hath a devil." If the Son of man comes eating and drinking, they say, "Behold a gluttonous man and a winebibber." If we pipe, they will not dance: if we mourn, they will not lament (Matthew 11:16 sqq.)
III. Elijah denounces the king to his fence. "I have not troubled Israel, but thou," etc. "The righteous are bold as a lion." There is no trace of fear in these words. The truth has nothing to fear. And the truth it was then, and is now, that the trouble and suffering of the world spring out of sin, out of forgetting and forsaking God. If men will leave Him out of their thoughts and lives, their sorrows cannot but be multiplied (Psalms 16:4). It is like leaving the sun out of our solar system—the world would revert to primaeval chaos. The French revolution shows the result of the negation of God. Communism and Nihilism do the same. "There is no peace to the wicked." But not only do they "pierce themselves through with many sorrows," but they trouble Israel (Ephesians 6:16), the peaceful people of God. But for them this world would be a Paradise. It is they who make wretched homes and broken hearts. It is they who necessitate our armies, our police, our gaols, our poor rates. It is they who sometimes make us wonder, with some of the ancients, whether this earth is not really a place of punishment. But for them, and the confusion and misery they cause, men would never ask "whether life is worth living;" still less conclude that "the greatest good is never to have been born into the world, and the next to die out of it as soon as possible." We are entitled, therefore, like Elijah, to denounce the godless and the vicious as the enemies of society, as conspirators against the world's peace and prosperity. "The only common disturber of men, families, cities, kingdoms, worlds, is sin." It is one of the arguments for our holy religion that, sincerely practised, it ensures "the greatest possible happiness of the greatest possible number." It is the brand of Atheism that it brings trouble, uncleanness, selfishness, suffering, at its heels.
IV. The king endures the upbraiding of the prophet. To Elijah's "Thou art the man," he makes no reply. He is taxed with the ruin of his country, and is speechless. His courage has soon evaporated. He who would accuse Elijah cannot defend himself. Though anointed king, he is weak and helpless (2 Samuel 3:39), and owns his subject his superior. How soon have they changed places! Ahab has been hunting for the prophet's life, has been vowing vengeance upon him if found. Now he has found him, and he trembles before him And this because conscience has made him a coward. He knows in his inmost heart that Elijah has spoken the truth; that God is on his side; and he is afraid of him, just as Saul, giant and king though he was, was afraid of the stripling David. And men are still afraid of a true saint of God. They regard him with almost a superstitious dread. Sometimes it is fanaticism they fear; but sometimes it is the holiness which condemns their sinfulness (Luke 5:8).
V. The king obeys the prophet's commands. Elijah might be king from the commands he issues. "Send and gather to me"—observe "to me"—"all Israel unto Mount Carmel, and the prophets of Baal," etc. Did Ahab know why they were wanted? Did Elijah then tell him of the ordeal by fire? It is extremely improbable. It is probable that, though Ahab hoped for rain, still he anticipated no good to his or Jezebel's prophets from this meeting. He would have disobeyed this command if he dared. But he has found his master, and it is in the uncouth, untutored Gileadite. We are reminded of Herod and John, of Ambrose and Theodosius, of Savonarola and Lorenzo de' Medicis, of Mary of Scots and John Knox. At Elijah's bidding, his posts go throughout the land. The prophet has had a triumph already. Truth and the consciousness of right, and the rower of God's presence, have proved greater than sceptre and crown.
1 Kings 18:21-40
Israel's Conversion.
It has been remarked elsewhere that in the history of the Israelitish people we may see pourtrayed the trials and experiences of a Christian soul.
And not only is that true of this history as a whole, but it also holds good of various periods of that history, of various crises in the nation's life. It holds good of that great crisis recorded in this chapter. For from the conversion of Israel on the day of Carmel, we may gather some lessons as to the true doctrine of conversion, the conversion of a man from sin to righteousness, from the power of Satan unto God. From the turning of their heart back again (1 Kings 18:37), we may learn something as to the change to be wrought in our own. Let us consider, therefore—
1. What it was.
2. How it was accomplished.
3. What were its results.
I. WHAT IT WAS. It was—
1. A change of mind. It was a μετάνοια, a change of thought and view. Of course it was more than this, but this it was pre-eminently and primarily. On that day of the Lord's power (Psalms 110:1-7:8) the views of king and people were altered. The king and court—and Ahab was not without his ministers and courtiers to witness the ordeal—had many of them believed in Baal, and served him. It is true some had wavered (1 Kings 18:21) between Baal and Jehovah; but the people as a whole had held Baal to be Lord and God, prince of nature, source of life, not to the exclusion of Jehovah, but along with Him. The first thing for them to learn, consequently, was that an "idol is nothing in the world;" that Baal was no more than a log (1 Kings 15:12), a senseless stock, powerless for good or evil It is clear that Elijah's first object was to demonstrate before this great convocation on Carmel the absolute impotence and nothingness of their idol deities. He had been proving for three years past and more that Baal had no dominion over the clouds; that he could not discharge that primary function of a God, viz; to control the course of nature, and give his votaries ram from heaven and fruitful seasons (Le 26:4; Deuteronomy 11:17; 1 Samuel 12:17; 1 Kings 8:36; Psalms 68:9; Jeremiah 5:24; Joel 2:23; Amos 4:7; Acts 14:17). And now he offers to prove that Baal has as little power over the fire, that recognized emblem and property of God (Genesis 3:24; Exodus 19:18; Le Exodus 9:24; Deuteronomy 4:1-49:86); only known to men, according to an ancient tradition, because it had been stolen from heaven. He will also prove that the Lord whom he serves can give both fire and rain; and by these facts he will gain their understandings, the assent of their minds to the conclusion that the Lord alone is God. This was his first task, his main object. And this is the first step towards the conversion of a soul—that it should "know the only true God and Jesus Christ," etc. At the basis of conversion lies the knowledge of God and of self. There is a knowledge which "bloweth up;" while "charity buildeth up" (1 Corinthians 8:1). There is also a γνῶσις which is life eternal. He is the converted man who can say, "We have known and believed the love that God hath to us" (1 John 4:16). It was a favourite saying of St. Theresa that if men really knew God, they could not help loving and serving Him. By nature they do not know Him; they have false and unworthy ideas of Him; they think Wire to be altogether such an one as themselves (Psalms 50:21), because the devil, the "slanderer" ( διάβολος), who is not only the "accuser of the brethren" before God (Revelation 12:10; Job 1:9), but also the accuser of God before the brethren (Genesis 3:5), poisons their minds against God, traduces and misrepresents Him, so that the opening of the eyes (Acts 9:18; Acts 16:14; Acts 26:18; Luke 24:45; Ephesians 1:18), the enlightening of the mind, the shining of the glorious gospel of Christ in the darkened heart (2 Corinthians 4:4, 2 Corinthians 4:6)—this is the beginning of our conversion. A conversion which rests, not on knowledge, but emotion, cannot be real and lasting.
2. A change of affection. Believing Baal to be God, they had yielded him their homage, their service. The heart, for the most part (Romans 7:1-25. passim), goes with the understanding. If the latter be firmly persuaded, the former is enlisted. "As he thinketh in his heart, so is he" (Proverbs 23:7). Those who regarded Baal as their helper and benefactor could not help reverencing and loving him (1 Kings 19:18; cf. Job 31:27). But when they learnt his impotence; when they saw that they had been deceived (Acts 8:9); when it was forced upon them that these things were dumb idols, lying vanities, and that the Lord alone had made them, sustained them, blessed them, then there was a strong revulsion of feeling; their heart was turned back again; their affections went forth to Him whom they had slighted and wronged. And so it is in our conversion. It is not a purely intellectual process; it stirs the lowest depths of the heart. When a man realizes that God is not hate, but love; that he is a Father, not a hard master; that the devil has deceived him and enslaved him, while promising him liberty; that the world has cheated him, and its pleasures have mocked him, it would be strange indeed if this apocalypse did not affect the whole man; if the knowledge did not lead at once to loathing and love; loathing for the enemy who has played us so false and slandered our gracious Father; love for Him who first loved us, and sealed His love by pain and sacrifice. And with the newborn love there will be compunction; grief that we have grieved the Eternal Love. This is what we call repentance. It is a part of the μετάνοια.
3. A change of conduct. If the head does not always carry the heart with it, the heart always controls and governs the man. It is the mainspring of our nature. The heart is the helm that turns the ship "whithersoever the governor listeth" (James 3:4). We have no record, indeed, of any permanent change in the religious life of Israel, and it has been too readily assumed that all the congregation that witnessed the descent of the fire, and confessed their belief in Jehovah, straightway lapsed into paganism. But it is clear that, for a time at least, there was a change in their conduct. The readiness with which they slew the priests of Baal shows it. Indeed, without this there would have been no conversion at all. For that word, though constantly used in a purely conventional and non-natural sense—to express, in fact, a mystical change in the man, a peculiar conscious transition which the heart is supposed to experience—really describes a change in the life and conduct (Acts 15:3; Luke 22:32; Matthew 18:3; James 5:19). The secret inner change the Scripture always calls "repentance" (Matthew 9:13; Luke 15:7; Acts 20:21; Romans 2:4; Hebrews 6:6, etc.) Conversion is the outward and visible change resulting from the former, and corresponding with it. Hence St. Peter's words, "Repent and be converted" (Acts 3:19). This conversion of Israel was not an emotion, an experience, an ecstasy, but a change from Baal. worship to Jehovah worship; from impurity and devilry (Deuteronomy 32:17; l Corinthians Deuteronomy 10:20) to righteousness; it was a turning "from idols to serve the living and true God" (1 Thessalonians; 9).
II. HOW WAS THIS CONVERSION BROUGHT ABOUT?
1. By the ministry of a prophet. The appeal of Elijah (1 Kings 18:21) had some influence; the works he wrought—he was a prophet of deed—had much more. He was God's messenger to turn the disobedient to the wisdom of the just (Luke 1:17). We are reminded here of the place which the ministry of the word occupies in the New Dispensation. "How shall they hear without a preacher?" "We preach unto you that ye should turn from these vanities," etc. (Acts 14:15). No one says that a preacher is indispensable, but no one can deny that he is God's ordinary instrument for the conversion of men (1 Corinthians 1:18, 1 Corinthians 1:21).
2. By the chastening of God. The drought and the famine prepared their stubborn hearts for Elijah's appeal, and disposed them to decision. At another time he might have addressed Israel in vain. And sorrow and pain, privation and bereavement are still not unfrequently found to dispose the rebellious mind to hear the message of God. "When thy judgments are in the earth, the inhabitants of the world will learn righteousness" (Isaiah 26:9; cf. Isaiah 26:16).
3. By the terrors of the Lord. It is the "still small voice" wins most for God; but the wind and earthquake and fire have their preparation work to do. The law preceded the gospel, and even the gospel has its stern threatenings. Apostolic preaching did not overlook the terror of the Lord (2 Corinthians 5:11). We can hardly doubt that fear played some part in the conversion. As on a former occasion, the giving of the law (Exodus 20:18), so at this solemn vindication of the law, "the people were afraid by reason of the fire" (Deuteronomy 5:5). Why, then, should we call that common which God hath cleansed? Why discard an instrument which God has sanctioned?
4. By a supernatural token. For the fire was the turning point in this conversion. It was at the awful "sign from heaven," this evidence of a Divine Presence, that the great cry arose, "The Lord, He is the God." The Bones were dry until the Breath came into them. And may not this remind us that there is a supernatural element in our conversion too? Man cannot change himself. Only by the power of the Holy Spirit, the Spirit which descended in fire (Acts 2:3; Matthew 3:11), can the eyes Be opened, the heart softened, repentance wrought, or true and lasting conversion to God be accomplished. This is the dispensation of the Spirit. It is His to convince of sin (John 16:8), to testify of Christ (John 15:26), to renew the heart (Titus 3:5), to give peace and joy (Galatians 5:22).
5. After prayer to God. Not only the prayer of 1 Kings 18:36, 87, offered before the restored altar of God (1 Kings 18:30); Elijah had prayed for many years. The discipline of drought was an answer to his prayer. Nor can we think that he was alone in his petitions. The seven thousand would assuredly pray for the regeneration of their country. The triumph of Carmel is the answer to those cries of God's elect (Luke 18:7). And prayer is still one of the instruments of our conversion. It is significant how prayer is mentioned in connection with the example of Elias, and with conversion in James 5:17-20. Nor is the mention of prayer in connection with St. Paul's conversion less instructive (Acts 9:11). It is one step the soul takes towards God; and by persevering in prayer the goal is reached, for "Every one that asketh, receiveth" (Matthew 7:8). Whosoever shall call on the name of the Lord shall be saved (Acts 2:21). A prayer of half a dozen words once sufficed for justification (Luke 18:14).
6. It was the result of a sudden decision. "How long halt ye?" etc. He will have them make up their minds one way or the ether. It is better to be cold than lukewarm (Revelation 3:16). We cannot serve two masters. How many conversions are deferred because men will not look facts in the face! That is all the preacher asks of them. "If there is a God, then serve Him. If there is a judgment, then prepare for it." Decision of character is necessary to the great change. When the prodigal says, "I will arise," the first step has been taken. And "it is only the first step that costs."
III. WHAT WERE ITS RESULTS? It is well to ask this question, for some forget that conversion is not the end, but the beginning. It is the entrance on the life of reconciliation and obedience; it is the door to sanctficaton and perfection. This conversion was
1. Obedience. The law enjoined that the false prophet should be put to death (Deuteronomy 12:1-11). The sin of seducing the Lord's people was so heinous that it merited a capital punishment. It has been objected against Elijah that, in the massacre of these 400 men, he displayed a sanguinary and revengeful spirit. But it would have been strange if he, the restorer of the law, had ignored one of its provisions. We should have suspected this conversion had the false prophets been spared. "This sacrifice was no less pleasing to God than that other." For the true convert sets himself to do God's will. Whatever grace and favour God may have showed him cannot release him from the discharge of duty. He must still "keep the commandments" if he would enter into life (Matthew 19:17). Obedience is the touchstone of conversion (Luke 6:46; John 14:21).
2. Watchfulness. No doubt one reason why the false prophets were put out of the way was that they might no longer be able to tempt God's people. The convert will be careful to avoid all occasions of sin; he will cut off the right hand that causes him to offend. He will keep himself that the wicked one touch him not (1 John 5:18). If strong drink has been his snare, he will abstain; whatever his besetting sin, he will put it away. But
3. Blessing. After the conversion came the rain, and a renewal of prosperity and plenty (James 5:18). Not until the people had turned to Him with all their hearts, could He "be jealous for his land, and pity his people" (Joel 2:12, Joel 2:18). The drought, the punishment of apostasy, was removed on their repentance. Once more the thirsty land drank in the grateful showers; once more a plentiful rain refreshed God's inheritance, and the land brought forth its increase (James 5:18)—a picture this of the blessings which attend the reconciled soul. "Rivers of living waters." "The water of life freely." "The fruit of the Spirit." "The peaceable fruits of righteousness."
1 Kings 18:41-45
Effectual Fervent Prayer.
It is pre-eminently in the matter of prayer that Elijah is proposed to us as an example in the New Testament. From the long list of Hebrew saints and worthies he has been selected by St. James 5:17, James 5:18 to prove and illustrate the proposition that "the prayer of a righteous man availeth much in its working" (James 5:16, Revised Version). His prayers for drought are not mentioned by our historian, but his prayer for rain may not unreasonably be supposed to be referred to in the account of verses 42-45. Let us notice its more prominent features.
1. It was the prayer of a righteous man. The prayers of unrighteous men are sometimes heard (Luke 18:14; 2 Chronicles 33:19), but only their prayers for grace and pardon. The intercessions of the wicked for others are of no avail, any more than the prayers of the impenitent for themselves. "If I regard iniquity in my heart, the Lord will not hear me" (Psalms 66:18). Common sense teaches that God is not likely to grant the requests of impenitent rebels. "To the wicked God saith, What hast thou to do" with intercession? "Get thee to the prophets of thy father," etc. (2 Kings 3:18). "Go and cry unto the gods which ye have chosen" ( 10:14). But "he will fulfil the desire of them that fear him" (Psalms 145:19).
2. It was the prayer of a man of like passions with us. We are not to think that Elias stood on a pedestal apart from the rest of his kind. He is not pictured to us, as are the heroes of so many biographies, as perfect. We are not sure that that great "day of Carmel" passed without sin. We are quite sure that he betrayed fear and unbelief in his flight, impatience and discontent in the desert. Yet his prayers availed much. Let us, therefore, though compassed about with infirmity, and stained with many sins of ignorance and imperfection, come boldly to the throne of grace.
3. It was fervent. "He prayed with prayer" ( προσευχῇ προσηύξατο), says St. James. His attitude reveals its fervency—it was that of complete self abstraction, of intense inward entreaty. We must seek "with all the heart" (Psalms 119:2; Jeremiah 24:7). Seeking early (Proverbs 1:28; Proverbs 8:17; Psalms 63:1; Psalms 78:34; Isaiah 26:9) does not mean seeking in youth, but seeking eagerly, intently. Compare the expression, "rising up early," etc. (Jeremiah 7:13; Jeremiah 25:8, Jeremiah 25:4; Jeremiah 26:5; Jeremiah 35:15, etc.) Some one has said that there are not many persons who really and truly pray half a dozen times in their lives. We offer up formal or lukewarm petitions, and then marvel that we receive no answers. Prayer must be ἐκτενής (Luke 22:44). It is not that God is hard to persuade; it is that He will have us mean what we say. There is no difficulty with Him. We are straitened in ourselves.
4. It was persevering. He was not daunted by the laconic "nothing" of his servant. "Go again seven times." It is not enough to pray; we must "pray and not faint" (Luke 18:1; Ephesians 6:18; Colossians 4:2). We must "diligently seek him" (Hebrews 11:6). St. Paul besought the Lord thrice (2 Corinthians 12:8), after the example, it is probable, of our Blessed Lord (Matthew 26:44). Compare the example of Abraham (Genesis 18:23 sqq.) Daniel prayed three times a day (Daniel 6:10). The "seven times" of Elijah means that he will pray until the covenant God hears his petitions (cf. Le Daniel 4:6, Daniel 4:17; Daniel 8:11; 14:16).
5. It was touching God's kingdom. This is the proper subject for our prayers (Matthew 6:33). We may have doubts whether some of the blessings we would fain crave are good for us, but we always ask "according to his will" when we pray, "Thy kingdom come." Our prayers for rain or fine weather are often selfish. Elijah only desired the drought, only supplicated for rain, as a means of influencing Israel and advancing God's work. It is partly the selfishness of our prayers which has led men to question the efficacy of all prayer. If men want to have their own way with the elements, or to make God's power further their private ends, is it strange if He declines to hear them? If we are to "obtain our petitions," we must" ask those things that please him."
6. It was believing. He never doubts the promise of 1 Kings 18:1. He has already announced the rain to Ahab, before he prays for it. Similarly our Lord gave thanks at the grave of Lazarus: "I thank thee that thou hast heard me" (John 11:41), just as if the dead man had already come to life again. We must ask in faith. No wonder if God does not hear the petitions of the man who doubts whether God is, or is the rewarder of those who seek Him. Before we pray we should at least be clear that there is One who hears and can help us. Unbelief makes God a liar.