The reign of Ahab, the 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 catalog of Ahab’s transgressions; the wicked Jezebel, the daughter of the uncircumcised king of the Zidonians, was chosen to be the partner of his heart and his throne, and this circumstance alone was enough to secure the oppression of Israel, and the entire subversion of their ancient worship. In a word, 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 16:3333And Ahab made a grove; and 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)). This was saying enough for him. The whole line of kings from Jeroboam down, had done evil in the sight of the Lord; but to do more than all of them, marked a character of no ordinary degree of guilt. Yet such was Ahab—such was the man that occupied the throne of God’s ancient people, when Elijah the Tishbite entered upon his course of prophetic testimony.
There is something particularly sorrowful to the spirit in contemplating a scene like that which the reign of Ahab presents. Every light had been extinguished, every voice of testimony hushed; the firmament in which many a brilliant luminary had shone from time to time, had become overcast with dark clouds; death seemed to spread itself over the whole scene, and the devil to carry everything with a high hand, when, at length, God in His mercy to His poor oppressed and misguided people, raised up a bright and powerful witness for Himself in the person of our prophet. But then it is just at such a time that a real witness for God is likely to produce the most powerful effect, and exert the most extensive 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 some mighty man of valor to come forth and act in divine energy against the tide of evil.
However, it is instructive to observe that Elijah is presented to us, in common with all his fellow-servants, in circumstances of secret training and exercise ere he appears in public. This is a feature in the history of all the servants of God, not excepting Him who was emphatically the Servant; all have been trained in secret with God previous to their acting in public with man; and, moreover, those who have entered most deeply into the meaning and value of the secret training will be found the most effective and permanent in their public service and testimony. That man has much cause to tremble for his destiny who has arrived at a position in public which exceeds the measure of his secret exercise of soul before God; he will assuredly come short. If the superstructure exceed the measure of the foundation below, the building will totter or fall. If a tree shoot forth its branches into the air to a degree exceeding the depth of its roots, it will be unequal to the violence of the storm, and will come to the ground: so is it with the man who enters a place of public service; he must be alone with God; his spirit must be exercised in private; he must pass through the deep waters in his own experience, otherwise he will be but a theorist, and not a witness; his ear must be opened to hear, ere his tongue can be fitted to speak as the learned. What has become of all those apparently brilliant lights which have suddenly flashed across the path of the Church of God from time to time, and as suddenly disappeared behind the cloud? Whence came they, and whither have they gone, and why have they been so evanescent? They were but sparks of human kindling; there was no depth, no power of endurance, no reality in them; hence they shone for a time, and speedily vanished away, producing no result save to increase the darkness around, or at least the sad consciousness thereof. Every true minister of God should be able, in measure, 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. 1:3-43Blessed be God, even the Father of our Lord Jesus Christ, the Father of mercies, and the God of all comfort; 4Who 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 Corinthians 1:3‑4)).
First Kings 17 gives us Elijah’s first appearance in public; but the Spirit, in James, has, graciously furnished us with the account of a yet earlier stage in his history, and one full of instruction to us, be our sphere of service what it may. The sacred historian introduces our prophet in a way which might seem abrupt. He presents him to us as at once boldly entering upon his sphere of labor, with this grand and solemn announcement, “Thus saith the Lord.” But he does not tell us, in this place, anything of the prophet’s previous exercise; he speaks not of how it was he came to learn how the Lord would have him to speak: of all this, though most important for us to know, the Spirit in the historian says nothing; He simply introduces him to our notice in the holy exercise of a power which he had obtained in secret with God: He shows us Elijah acting in public, and nothing more. But the Apostle lets us into the secret of Elijah’s prayer to God, before ever he came out in active service before man. “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 5:1717Elias 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)).
Now, if the Holy Spirit had not informed us about this important fact, by the pen of James, we should have lacked a very powerful incentive to prayer; but Scripture is perfect—divinely perfect, lacking nothing that it ought to have, and having nothing that it ought to lack; hence it is that James tells us of Elijah’s secret moments of prayer and wrestling, and shows him to us in the retirement of the mountains of Gilead, where he had, no doubt, mourned over the lamentable state of things in Israel, and also fortified his spirit for the part he was about to act.
This circumstance in the life of our prophet teaches us a truly profitable lesson. We live in a time of more than usual barrenness and spiritual dearth. The state of the Church may well remind us of Ezekiel’s valley of dry bones. We have not merely to cope with evils which have characterized bygone ages, but also with the matured corruption of a time wherein the varied evils of the Gentile world have become connected with, and covered by, the cloak of the Christian profession. And when we turn to the state of those whose knowledge of truth and high profession might naturally encourage the expectation of more healthy and vigorous Christian action, we find alas! in many that the knowledge is but cold and uninfluential theory, and the profession but superficial, having no power over the feelings and affections of the inward man. Amongst persons of this class it will also be found that the truth of God possesses little or no interest, or attractive power; they know so much in the intellect that nothing can be presented to them with which they are not already acquainted: hence the lifelessness with which they harken to every statement of truth.
In such a condition of things, what is the resource of the faithful one? To what should he betake himself? Prayer; patient, persevering prayer; secret communion with God; deep and real exercise of soul in His presence, where alone we can arrive at a true estimate of ourselves, and things around us: and not only so, but also obtain spiritual power to act for God amongst our brethren, or toward the world without. “Elias was a man of like passions with us;” and he found himself in the midst of dark apostasy, and widespread alienation of heart from God. He beheld the faithful failing from amongst the children of men; he saw the tide of evil rising around him, and the light of truth fast fading away: the altar of Baal had displaced the altar of Jehovah, and the cries of the priests of Baal had drowned the sacred songs of the Levites; in a word, the whole thing was one vast mass of ruin before his view. He felt it; he wept over it; he did more— “he prayed earnestly.”
Here was the resource—the sure unfailing resource of the grieved prophet; he retreated into the presence of God; he poured out his spirit there, and wept over the ruin and sorrow of his beloved people; he was really engaged about the sad condition of things around him, and therefore prayed about it—prayed as he ought, not coldly, formally, or occasionally, but “earnestly,” and perseveringly.
This is a blessed example for us. Never was there a time when fervent prayer was so much needed in the Church of God as at this moment. The devil seems to be exerting all his malignant power to crush the spirits and hinder the activities of the people of God; with some, he makes use of their public engagements; with others, their domestic trials; and with others, personal sorrow and conflict; in a word, “There are many adversaries,” and nothing but the mighty power of God can enable us to cope with them and come off victorious.
But Elijah was not merely called to pass unscathed, as an individual, through the evil; he was called to exert an influence upon others: he was called to act for God in a degenerate age; he had to make an effort to bring his nation back to the God of their fathers; how much more, therefore, did he need to seek the Lord in private; to gather up spiritual strength in the presence of God, whereby alone he could not only escape himself, but be made an instrument of blessing to others also. Elijah felt all this, and therefore “he prayed earnestly that it might not rain.”
Thus it was he brought God into the scene, nor did he fail of his object. “It rained not.” God will never refuse to act when faith addresses Him on the ground of His own glory, and we know it was simply upon this ground that the prophet addressed Him. It could afford him no pleasure to see the land turned into a parched and sterile wilderness, or his brethren wasted by famine and all its attendant horrors. No; it was simply to turn the hearts of the children to the fathers—to bring the nation back to its early faith—to eradicate those His language should be, “But with me it is a very small matter that I should be judged of you, or of man’s judgment.” (άνθρωπίνηζ ήμέραζ)
This was pre-eminently the case with our blessed Master. How little was He affected by the thoughts or judgments of those to whom He spoke! They might thwart, oppose, and reject, but that never led Him for a moment to lose sight of the fact that He was sent of God. He carried with Him, throughout His entire course, 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 4:1818The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, (Luke 4:18)). Here was the basis of His ministry as Son of Man. It was “in the power of the Spirit,” and hence He ever felt Himself to be the minister of God, and as such raised quite above the influence of those with whom He had to do. “My doctrine is not Mine,” said He, “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. 1:1313Then spake Haggai the Lord's messenger in the Lord's message unto the people, saying, I am with you, saith the Lord. (Haggai 1:13)).
And should not all who fill the place of servants or messengers of the Lord, seek to know more of 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 have we to do with the thoughts of men about us? Nothing. Whether they will hear, or whether they will forbear; whether they will accept, or whether they will reject; whether we shall be highly esteemed for our work’s sake, or made of no reputation—still let it be our aim, our constant aim, to “approve ourselves as the ministers of God.”
But observe further, the power and authority with which our prophet speaks, “There shall not be dew nor rain these years but according to my word.” He felt such perfect assurance in the fact that he was standing in the Lord’s presence, and speaking the Lord’s words, yea, that he was thoroughly identified with Him, that he could say, “according to my word.”
Such was the privilege of the Lord’s messenger, when delivering the Lord’s message. Such are the wondrous results of secret prayer. “Elias was a man of 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.” May it prove a powerful incentive to all those who desire to act for God in this day of weakness! We want to be more in the presence of God, in the real sense of our need; if we felt our need more, we should have more of the spirit of prayer. And it is the spirit of prayer we want—that spirit which puts God in His own proper place of giver, and us into our proper place of receivers. But how often are we deceived by the mere form of prayer—with the formal utterance of words which have no reality in them! There are many who make a kind of god of prayer—many who let their very prayers get between their souls and the God of prayer. This is a great snare. We should always take care that our prayers are the natural outflow of the Spirit within us, and not of the mere superstitious performance of what we think ought to be done.