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ELIJAH VISITED AND REPROVED BY GOD
THE history of all the saints of old sufficiently proves, that there is no such thing as sinless perfection to be found. There certainly have not been many more distinguished characters than Elijah; yet was he not exempt from sinful infirmities. Circumstances of peculiar difficulty are like a furnace that tries the gold; and highly favoured indeed must he be, who, when in them, does not shew that he has yet a remainder of dross, from which he needeth to be purged. Doubtless the trials of Elijah were very heavy: he had asserted the honour of Jehovah in opposition to Baal; and had obtained such a triumph as might well lead to expect a most successful issue to his labours, in bringing back the people to the acknowledgment and worship of the true God. Methinks, this hope gave lightness to his spirits, and added wings to his feet, when he ran before Ahab to Jezreel. But behold, he had scarcely arrived at Jezreel, before Jezebel sent him word with bitter imprecations, that she would have him put to death within the space of one day. This so discouraged him, that he fled instantly to the land of Judah: and not thinking himself secure even there, he “left his servant behind him, and proceeded a day’s journey into the wilderness.” The condescension of God towards him on this occasion forms a striking contrast with his conduct. Let us notice,
I. The weakness of the prophet—
It is justly said of him, and most probably in reference to these very events, that “Elijah was a man subject to like passions as we are [Note: Jam_5:17.].” In this part of his history we behold,
1. His unbelieving fear—
[On former occasions he had shewn great fortitude: he had just before dared to accuse Ahab to his face as “the troubler of Israel;” and to confront alone all the worshippers of Baal with four hundred and fifty of his prophets at their head: he had also put all those prophets to death, and then had accompanied Ahab to Jezreel: but now his faith failed him, and he doubted whether his God could protect him from the rage of Jezebel. Hence, instead of prosecuting the advantage which he had gained, and encouraging all the people to follow up their convictions, he fled from the scene of danger, and, by his cowardice, caused the whole people of Israel to return to the worship of Baal, whom for a moment they had disclaimed. Alas! what is man, if left to himself! the most eminent saint, if unassisted by fresh communications of grace, sinks, and becomes, like Samson shorn of his locks, as weak as other men. In the instance before us we have a striking evidence, that man of himself can do nothing.]
2. His impatient desire—
[Wearied and disconsolate, he requested of God to “take away his life [Note: ver. 4.].” He had seen how little effect had been produced by former prophets; and from present appearances he thought that “he was no better than they,” nor likely to have any more success; and therefore he desired a speedy termination of his fruitless troubles. But how unbecoming was this! Whether successful or not in his endeavours, he was glorifying God by them, and should have accounted that an ample reward for all that he could do or suffer in his cause. Had he desired to depart in order that he might have a richer enjoyment of his God, the wish might have been good: but to desire death through mere disgust and weariness of life, was the sad fruit of criminal impatience [Note: See the two contrasted; 2Co_5:4. “Not to be unclothed, but clothed upon.”].]
3. His hasty self-vindication—
[When the Lord interrogated him, “What doest thou here, Elijah?” he thought of nothing but his own services, and the sins of others: yea, when the question was repeated, he returned the same answer. How strange that he should not, on the repetition of the question especially, suspect himself, and acknowledge that he had come thither without any call or direction from his God! But so it too often is with the best of men: they are more ready to look with complacency on their virtues, than with contrition on their sins; and to censure with severity the faults of others, whilst they overlook their own. According to the prophet’s own account, he had done nothing amiss: but, if he had fairly stated the whole matter, his criminality would instantly have appeared. This shews, that there is not a man in the universe whose representation can be fully trusted in things which affect his own character: there is a partiality in all, which leads them to some degree of concealment in their own favour, and that, not only in the things which concern their conduct towards men, but even in the things which relate to God.]
Let us now contemplate,
II. The goodness of God towards him—
God, ever slow to anger, and rich in mercy, exercised towards him the most astonishing kindness. Instead of noticing with severity what the prophet had done amiss,
1. He supplied his wants—
[The prophet had fled to the wilderness, where he could have no provision except by miracle; and he had little reason to expect, that, while he was fleeing from the path of duty, God would again interpose to feed him by ravens, or to point out another hostess that should sustain him by a miraculous supply of meal and oil. But God would not forsake his servant in his extremity: on the contrary, he now ministered to his wants by the instrumentality of an angel, giving him a miraculous supply of food, and afterwards sustaining him forty days and nights without any food at all. How marvellously gracious is God to his offending creatures! Indeed, if he did not display in this manner the riches of his grace, where is the creature that could hope for any thing at his hands? But this is the constant method of his procedure with sinful men: he finds us outcast and helpless, and he bids us live; and makes the depth of our misery an occasion of magnifying his own abundant mercy [Note: Eze_16:4-6.]: yea, “where sin hath abounded, grace oftentimes much more abounds [Note: Rom_5:20.].”]
2. He reproved his errors—
[The question put to him was a kind reproof; it was, in fact, the same as saying, “Think whether thou hast not deserted the path of duty?” And when the question had not produced its desired effect, he displayed before him the terrors of his majesty in three successive manifestations of his power; and then, to soften and abase his yet unbroken spirit, he spake to him more effectually in a still small voice; thus renewing to him the wonders formerly exhibited on the same mountain unto Moses, both the terrific scenes of Sinai, and the milder display of his own glorious perfections. Truly it is amazing that the Almighty God should so condescend to the weakness of his creatures, and labour so to prepare their minds for the richer effusions of his grace and love.]
3. He rectified his apprehensions—
[Elijah supposed himself to be the only one in Israel that maintained a regard for God; but God informed him, that there were no less than seven thousand persons who had not yielded to the prevailing idolatry. What an encouraging consideration was this to the desponding prophet! Well might he return to his labours, when so many yet remained, either to co-operate with him in his exertions, or to be benefited by his instructions. Indeed it is a most consolatory thought to the Lord’s people in every age, that there are many “hidden ones,” who serve and honour God in secret, though their light has not so shone as to attract the attention of the world around them: and the answer which God made to the prophet on this occasion is adduced by St. Paul for this very end, namely, to shew us, that, in the very lowest state of the Church, there is, and ever shall be, “a remnant according to the election of grace [Note: Rom_11:2-5.].”]
Among the various lessons which this history is suited to teach us, we may learn,
1. To be diffident of ourselves—
[Who that sees how the great Elijah failed, whilst at the same time he was unconscious of his failings, must not be ready to suspect himself? If God say, “One of you shall betray me,” the reply of every one should be, “Lord, is it I?” Let us then inquire with ourselves, “What do I here?” Am I in the place that God would have me? and in the spirit that God would have me? Even the Apostles themselves on some occasions “knew not what spirit they were of.” Let us remember, that the less we suspect ourselves, the more reason we have to fear that there is somewhat amiss in our conduct.]
2. To be confident in our God—
[We need look no further than to the history before us to see how exceeding abundant are the riches of God’s grace and mercy. Surely the backsliders in heart, or act, may take encouragement to return to him — — — In reference to the Church also, we may be well assured, that “the gates of hell shall not prevail against it.”]