"I have been very zealous for the LORD, the God of Hosts," he replied, "but the Israelites have forsaken Your covenant, torn down Your altars, and killed Your prophets with the sword. I am the only one left, and they are seeking my life as well." Sermons I. HIS INTERCESSION AGAINST ISRAEL. 1. Observe the occasion. (1) The question came to him by the word of the Lord, "What doest thou here, Elijah?" In answer to this he urged what Paul calls his "intercession against Israel" (Romans 11:2, 8). Wherever we are it behoves us to ask ourselves what business we have here. Everywhere our first business is to glorify God. (2) This question is thought to suggest that Elijah might have been more profitably employed elsewhere. But did he not come here after receiving supernatural strength from God Himself expressly for this journey 2 (See vers. 7, 8.) (3) Rather must we not look upon his journey in the light of a parable, showing how God abandons those who refuse to be reformed? (Compare Jeremiah 9:2.) In this view we can see how Elijah acted in "faith" in this journey; for Paul seems to allude to him in Hebrews 11:38. 2. The matter of the accusation. (1) The view now given harmonizes with this, the substance of which is the prophet's great jealousy for the Lord God of hosts, whose honour had been outraged by the apostasy of the children of Israel. Here is no confession of that unworthy timidity with which Elijah has been, we think, too hastily charged. Nor had he any rebuke from God for such supposed dastardliness, which doubtless he would have received had he deserved it. He is here because he cannot abide in the land of Israel, where Jehovah was commonly insulted. (2) He recounts the particulars of his grief. "For the children of Israel have forsaken flay covenant" - have substituted false Elohim for Thee; "thrown down thine altars" - attempted to abolish Thy worship; "slain thy prophets with the sword" - to provide against any revival of the pure religion of their fathers; "and I, even I only, am left; and they seek my life to take it away." Of what use, then, could he be to such a people? (See Hosea 4:17.) (3) The motive of this intercession to God against Israel is not personal revenge, but zeal for Jehovah. And though we are bound, as Christians, to love our enemies, that does not say that we are to love the enemies of God. There is a spurious charity in high favour which the Scriptures do not sanction. (See 2 Chronicles 19:2; Psalm 119:19; Psalm 139:21; Luke 14:26.) Beware of that charity which has complicity with sin. (4) The repetition of the answer when a second time the question was put evinces the deep sincerity of the prophet's soul. II. THE ANSWER OF GOD UNTO HIM. I. This was first given in symbol. (1) To witness the vision he was caused to stand on the mount before the Lord. Probably this was the place where Moses stood on a similar occasion (see Exodus 19:9, 16). We should have the Rock of Ages for our foundation when we witness visions of God. All shall witness them in the judgment of the great day. (2) Terrible signs immediately followed upon the passing by of Jehovah. (a) First, "a great and strong wind rent the mountains, and brake in pieces the rocks before the Lord." Here was a sign of wrath upon the rulers and people, through invasion. (Compare Jet 4:11-15; Ezekiel 6:2; Amos 4:1). (b) "And after the wind an earthquake." This is a sign of revolution, whether in things civil, ecclesiastical, or both. (Compare, Psalm 68:8; Revelation 6:12; Revelation 16:18). (c) "And after the earthquake a fire. This is the symbol of judgments more immediately from God (see Deuteronomy 4:24; Psalm 18:12-14; Psalm 66:12; Jeremiah 48:45). (3) But the Lord was in none of these. Judgments are a strange work to Him. They are necessary to the order of His government, but not congenial to His nature. "He delighteth in mercy." So the Lord was in the "still small voice" which followed. The gentle voice of the gospel follows the law which came with the uproar of the elements, and God is in it. So Elijah wrapped his face in his mantle. (Compare Exodus 3:6; Isaiah 6:2.) 2. It was afterwards expounded in words. (1) Elijah, the intercessor against Israel, and therefore the impersonation of anger against sin, was to return to Israel by way of Damascus, where he was to "anoint Hazael to be king over Syria." In Hazael now we must look for the "strong wind" that was to come up and make havoc upon the mountains and rocks of Israel. (Compare 2 Kings 8:12, 13; 2 Kings 10:32, 38; 13:3.) (2) "Jehu the son of Nimshi" was Elijah to "anoint to be king over Israel." Here was the instrument of the "earthquake" of revolution. (See 2 Kings 9:1-3.) Not only did Jehu bring a signal destruction upon the whole house of Ahab; he brought down judgment also upon the worshippers of Baal (2 Kings 10:28). (3) "Elisha the son of Shaphat" was this impersonation of righteous anger to "anoint to be prophet" in his room. Here is God's instrument of "fire." His words are to be swords of flame. So "it shall come to pass that him that escapeth from the sword of Hazael shall Jehu slay; and him that escapeth from the sword of Jehu shall Elisha slay." No sinner can escape the fire of God's word. (4) But the "still small voice" of the gospel of mercy has its triumphs. "Yet I have left me seven thousand in Israel," etc. God has His faithful "hidden ones" (Psalm 83:3). No wonder Elijah should cover his face with reverent gratitude at the discovery of that sealed company in whose midst was JEHOVAH-SHAMMAH! (Ezekiel 48:35; Revelation 7:13-17.) - J.A.M.
I have been very jealous for the Lord God of Hosts. In moments of depression the wisest may fall into it, but it is nevertheless a mistake, as the following observations by Dr. Storrs suggest: "I do not see the cathedral as yet, when I go into the confused quarry-yard and see there the half-wrought stones, the clumsy blocks that are by and by to be decorated capitals. But when at last they are finished in form and brought together, the mighty building rises in the air, an ever-enduring psalm in rock. I do not see the picture yet, when I look upon the palette, with its blotches and stains and lumps of colour. By and by, when the skilful brush of the painter has distributed those colours, I see the radiant beauty of the Madonna, the pathos of the Magdalene. I do not see yet the perfect kingdom of God upon the earth, but I see the colours which are to blend in it. I see the already half-chiselled rock out of which it shall be wrought, and I am not going to despond now, when so much already has been accomplished."I, even I only, am left. That is how God encouraged a brave worker in his moment of depression. The signs of the time were ominous. Ahab sat upon the throne, with an unscrupulous and powerful queen by his side. A corrupt court had produced a corrupt nation. Israel had denied her high and singular election, and had vaunted her infidelity in the face of Heaven. No wonder the prophet seeks the end of his pathetic and apparently ineffective ministry. "I, even I only, am left." But he was mistaken. There was more goodness in the nation than he perceived. God's reply was, "I have left Me seven thousand in Israel." A needed word this for worked in every age, perhaps never more needed than to-day. This is a great age for publicity. Our work is done on the platform as never before. In politics, in social reform, in philanthropy, we estimate our strength by the number who join our processions and attend our demonstrations. It can scarcely be said of organised religion, "It does not cry, nor lift up, nor cause its voice to be heard in the street." But let us not imagine that spiritual religion is confined to that which parades itself before, the public eye, nor try to estimate Christian progress by a Church census. God s work goes on when the prophet has ceased to preach, and retires in deep despondency from the world. "I have left Me seven thousand." In face of all the scandal which disgraced Italy and the Church in the fifteenth century, Savonarola could still point to a living witness to the Divine power which might be constantly seen in the lives of humble disciples. Contemporary with our English Restoration, with all its abominations, we find Herbert, Vaughan, Crashaw, Milton, and some of the sweetest spiritual singers God has given to our nation. It is easy to see the power of the Baalim in England to-day — the practical denial of God found in high places; the corruption and fraud which now and again manifest their deep-seated power in the commercial world; the selfishness, the heartlessness, of many of our pleasures and pursuits; the timidity, the wrongful compromise, the inconsistencies of the churches and churchgoers. These things, alas, are very obvious. What then! God preserves His remnant, and never forgets the seven thousand. Virtue is not so sensational as vice, nor does it attract the same attention, but it is stronger and more substantial. London should not be judged by Piccadilly at night. Out of sight of the casual visitor you have the purity and peace of thousands of homes where parents live and pray, and where brothers and sisters learn the joy of mutual help. Goodness appears in unexpected places. Heartened by this, each soul is to return to the duty of the moment. "Go thou thy way." The seven thousand belong to God — duty belongs to us. In the presence of the powerful Baalim I can do the duty that lies next to me. We may not be able to shatter the idol to pieces in the Senate, or the market-place, but we can now shatter its power within our own lives. None the less, remember that our own loyalty to God will help others, though we may be unconscious of this. Seven thousand hearts were encouraged by that brave stand upon Carmel, but Elijah knew nothing of it. Our cities to-day frequently draw their water from distant lakes. In deep underground channels the precious stream is conveyed to rise in our homes. Elijah conceived himself as a solitary lake "embosomed among the hills." But out from him proceeded streams of living waters which cleansed and refreshed human hearts in distant places. Loyalty to God does not cease with itself; it finds an indestructible ally within every soul. A brave stand for the right frequently brings those to decision who were halting between two opinions, while it rebukes the evil and heartens the good.(Trevor H. Davies.) I. THE BLESSEDNESS OF HUMAN SYMPATHY. God has not designed that we should live alone. He gathers men into families. He collects His people into churches that they may afford mutual help, take their respective parts in a common work, and together share a common reward. He requires that we all be as links in this grand chain of love, adding some strength to it, and yet receiving strength from it in our turn. II. THE LIMITS OF HUMAN SYMPATHY. Though its power to aid and comfort be great, there are bounds to its influence. It is only within a certain range, and that range comparatively narrow, that it can carry on its ministry of love. There is a vast region of spiritual experiences, some bright and joyous, but more of the sad and sombre character, closely fenced against it by barriers which it can never pass. Emphatically is it true that there is a bitterness which each heart must taste for Itself, and that it has joys with which no stranger can intermeddle. 1. More particularly, we observe life's most serious perplexities must generally be solved by ourselves. 2. Again, life's severest conflicts must be fought by ourselves. Another man's temptations are not mine — another man's doubts are not mine — another man's perplexities are. not mine — and therefore independently I must stand and struggle. 3. So with the heaviest sorrows we have to endure. They are those which no friend, however beloved, can fully understand or share. 4. So in some of life's greatest works, we have to stand alone. The world has always been slow to recognise her best benefactors, and even the men who by their discoveries in science have contributed most to the advance of civilisation and the increase of wealth, have generally had a solitary and toilsome, often a dangerous path to tread, their teachings distrusted, their aims described as utopian, themselves despised as foolish visionaries. (J. G. Rogers, B. A.) Behold a real and a right bravery. In the British Museum I saw the MS. of a letter from General Gordon to his sister, dated Khartoum, February 27th, 1884 — "I have sent Stewart off to scour the river White Nile, and another expedition to push back rebels on the Blue Nile. With Stewart has gone Power, the British consul and Times correspondent; so I am left alone in the vast palace, but not alone, for I feel great confidence in my Saviour's presence. I trust and stay myself in the fact that not one sparrow falls to the ground without our Lord's permission; also that enough for the day is the evil. All things are ruled by Him for His glory, and it is rebellion to murmur against His will" A real bravery springs out of oneness with God. Do we not all need that sort of courage for this new year?People Abel, Ahab, Aram, Elijah, Elisha, Hazael, Israelites, Jehu, Jezebel, Nimshi, ShaphatPlaces Abel-meholah, Beersheba, Damascus, Horeb, Jezreel, SyriaTopics Agreement, Almighty, Alone, Altars, Armies, Attempting, Broken, Burning, Covenant, Death, Destruction, Forsaken, Honour, Hosts, Israelites, Jealous, Kept, Kill, Killed, Myself, Prophets, Rejected, Seek, Slain, Sons, Sword, Thrown, Till, Torn, Trying, ZealousOutline 1. Elijah, threatened by Jezebel, flees to Beersheba4. In the desert, being weary of his life, he is comforted by an angel 9. At Horeb God appears unto him, sending him to anoint Hazael, Jehu, and Elisha 19. Elisha, taking leave of his friends, follows Elijah Dictionary of Bible Themes 1 Kings 19:10 1185 God, zeal of Library Elijah's Weakness, and Its Cube'And Ahab told Jezebel all that Elijah had done, and withal how he had slain all the prophets with the sword. 2. Then Jezebel sent a messenger unto Elijah, saying, So let the gods do to me, and more also, if I make not thy life as the life of one of them by to-morrow about this time. 3. And when he saw that, he arose, and went for his life, and came to Beersheba, which belongeth to Judah, and left his servant there. 4. But he himself went a day's journey into the wilderness, and came and sat down … Alexander Maclaren—Expositions of Holy Scripture What Doest Thou Here? God's Gentle Power "Therefore, Brethren, we are Debtors, not to the Flesh, to Live after the Flesh," A Solemn Address to those who Will not be Persuaded to Fall in with the Design of the Gospel. What Doest Thou Here? An Address to the Regenerate, Founded on the Preceding Discourses. The Uses of the Law Seven Sanctified Thoughts and Mournful Sighs of a Sick Man Ready to Die. Of the True Church. Duty of Cultivating Unity with Her, as the Mother of all the Godly. Concerning the Ministry. Grace Before Meat. Grace Abounding to the Chief of Sinners: "My Little Children, These Things Write I unto You, that Ye Sin Not. And if any Man Sin, we have an Advocate with the Father," The Case of the Christian under the Hiding of God's Face. Conflicts with Giant Mistake Concerning Peaceableness Of Passages from the Holy Scriptures, and from the Apocrypha, which are Quoted, or Incidentally Illustrated, in the Institutes. Of the Discipline of the Church, and Its Principal Use in Censures and Excommunication. A Cloud of Witnesses. Links 1 Kings 19:10 NIV1 Kings 19:10 NLT 1 Kings 19:10 ESV 1 Kings 19:10 NASB 1 Kings 19:10 KJV 1 Kings 19:10 Bible Apps 1 Kings 19:10 Parallel 1 Kings 19:10 Biblia Paralela 1 Kings 19:10 Chinese Bible 1 Kings 19:10 French Bible 1 Kings 19:10 German Bible 1 Kings 19:10 Commentaries Bible Hub |
    |