The exercise of prophetic ministry in Israel, of old, was always a proof of the nation’s decline. So long as the great national institutions were maintained in their vigor, and the machinery of the Mosaic economy carried out according to its original design, there was no need of anything extraneous, and therefore the voice of a prophet was not heard; but when failure had set in—when those laws and institutions which had been enacted, and set on foot by God Himself, ceased to be carried out in their pristine spirit and power, then there was a demand for something additional, and that something was supplied by the energy of the Spirit in the prophets.
There were no materials in the whole range of Levitical rites and ceremonies for the formation or maintenance of such a ministry as that of Elijah the Tishbite; there was too much of the carnal element in them for that. The message of a prophet could only be delivered in the power of the Holy Spirit, and therefore, so long as the Levitical institutions fulfilled their end, the Spirit had no need to put forth any fresh energy. There was no need of such a minister as Elijah in the days of Solomon’s glory and greatness; all was in order then—the whole machinery was in a sound condition—every wheel and every screw worked effectually in its own place—the king on the throne wielded the scepter for the maintenance of Israel’s civil interest—the priest in the temple discharged in due order his religious functions—the Levites and the singers were all at their respective posts: in a word, all moved on in such a measure of order as to render the voice of a prophet unnecessary.
However, the scene soon changed; the mighty tide of evil soon set in, and swept away the very foundations of Israel’s civil and religious system: ungodly men, in process of time, ascended the throne of David, and sacrificed the interests of the people of God at the shrine of their own vile lusts; and to such a height did wickedness rise, that at last the wicked Ahab, with his consort Jezebel, occupied that throne from which Solomon had administered the judgment of God. Jehovah could no longer forbear; He could not allow the tide of evil to rise any higher, and He therefore sent forth from His quiver a polished shaft to pierce the conscience of Israel, if haply He might bring them back to their place of happy allegiance to Himself. This shaft was none other than Elijah the Tishbite—the bold and, uncompromising witness for God who stood in the breach at a moment when every one seemed to have fled from the field of conflict, unable to stem the overwhelming torrent.
But, before we proceed to the consideration of the life and ministry of this remarkable man, it may be well just to make one observation upon the twofold character of prophetic ministry. We shall find, in considering the ministry of the prophets, that, not only had each prophet a distinct ministry committed to him, but that, also, in one and the same prophet, there was a double purpose carried out: the Lord dealt with the conscience about present evil, while He pointed the eye of the faithful one to the future glory. The prophet, by the Holy Spirit, brought the light and truth of God to bear upon the heart and conscience—he laid open fully and faithfully the hidden chambers of evil within—he spoke plainly of the people’s sad declension and departure from God, and removed the foundations of that false religious system which they were erecting around them.
But the prophet did not stop here; it would have been sad indeed had he been confined to the humiliating story of Israel’s failure, and the departure of their ancient glory; he was able, through grace, to add to the solemn announcement, “O Israel, thou hast destroyed thyself,” the consolatory assurance, “but IN ME is thy help;” and herein we have developed to us the two elements which composed the ministry of the prophets, namely, Israel’s total failure, and God’s triumphant grace—the departure of the glory as connected with, and based upon, the obedience of Israel, and its final return and establishment as connected with, and based upon, the obedience and death of the Son of God.
Truly, we may say, this was ministry of a very elevated and holy character; it was a glorious commission to be told to stand amid the fragments of a crushed and ruined system, and there to point to the time—the happy time—when God would display Himself in the immortal results of His own redeeming grace, to the joy of His ransomed ones in heaven and on earth.