OBEDIENCE and PRAYER are hallmarks of this man of God. The latter is emphasised by the New Testament not the old - that is the perspective of grace.

The changes in the passage are summarised thus :-

These four familiar happenings are the framework of CHANGE that Elijah had to cope with. Watching him cope we may draw out lessons for ourselves.

We know nothing of his roots - but he must have had them. Nevertheless he comes as prophets often come - suddenly, obediently, and bearing a powerful message.

In all of us the message with which we have been entrusted - the ministry of reconciliation - thrusts us into an often alien world with a burden and a word from the Lord. Such a change has its costs. Handling that change requires : prayerful habits (as in James) and willing feet.

An important part of that change was CIRCUMSTANCE, another part was ABSOLUTE DEPENDENCY ON GOD'S PROVISION.

New people - and a terrible drought. His arrival is sudden and purposeful. He speaks with absolute certainty.

You cope with MAJOR CHANGE by a combination of SENSE OF PURPOSE, WILLINGNESS TO PRAY, and a willingness to GO WHERE GOD SAYS GO.

Perhaps I am a little unfair to ravens - but I have always felt that it must have been something of an ordeal to be fed in this way. These birds with their rather unpleasant feeding habits make unusual caterers! Yet the verses that tell us

about Cherith ravine are simple and direct - they are full of loneliness, inconvenience - and ABSOLUTE DEPENDENCE UPON GOD.

Such times are usually SHORT - but to learn to cope with God's short-term hand-to mouth provision is often a vital ingredient in training for spiritual service.

Sometimes God provides in a supernatural way - in small quantities, by unlikely means - in order that we may learn that COPING means :

It was SIMPLE - indeed basic - and it probably gave him plenty of time to think and pray.

Compared with the ravens - Zarephath was luxury - but it was luxury at another's expense. It meant crossing into gentile territory - a point made by our Lord. Notice (a) what Elijah took with him, and (b) what he found at Zarephath.

He took with him obedience

faith in God

confidence in the word

expectation that God had prepared the way

He found there a desperate woman

preparing a final meal for her son and herself!

It is as those two factors merge - as Elijah with his dimension of the supernatural meets the widow with the meagre resources - that God provides for them all.

Coping with DIFFERENCES and DEPRIVATION means bringing the word of God to bear upon the unlikely situation.

It means MEETING TWO KINDS OF NEED from the resources of God. The result will be a woman who recognises Elijah's credentials. Laying a foundation for the later inclusion of gentiles in the work of God.

Such COPING makes an adequate supply from meagre means. God delights to work that way

The DIFFERENCE from Cherith - is that Elijah is no longer alone - his experience of and faith in God's words will influence the widow as well. A NEW DIMENSION IN PROPHETIC MINISTRY.

In this familiar story we see Elijah COPE WITH TRAGEDY at a personal level.

What happens is perceived as a direct result of his ministry and his word.

He takes the burden on himself - but carries it to God.

Following prayer - just like that described in James in another context - he is able to give the child back to his mother!.

The COPING is seen in in the DIALOGUE (this is something we noticed when we studied the experience of Moses)

He is blamed - and he takes the blame squarely

He prays with honesty, perseverance and passion

He brings the evidence of God's work to the woman

Nowhere does Elijah cope by AVOIDANCE - but by simple obedience, by ready willingness to change direction at God's command, by speaking with authority to needy individuals - and by passionate sharing and praying.

Change may involve : a completely new environment, hand to mouth dependence on God, the needs and tragedies of others.

Obadiah was embarrassed with Elijah's sudden appearance and is worried that Elijah who had "gone missing" before would do so again. (12) Obadiah had not had an easy time - his devotion is unquestioned - and he is proud of his achievements.

AS we noted last week, God delights to draw others into the story of the central character and influence their lives for Himself. The widow of Zarephath had been reached for Jehovah. God cares about Obadiah too.

In many ways Elijah - like John the Baptist who takes up his New Testament mantle -

is a lone figure striding onto the stage of Israel's history. But Elijah needs to work WITH OTHERS to recognise that God is not just using him.

Of course it will not be Obadiah standing on Carmel to challenge the priests of Baal (although I hope he was there to watch) - but God has many thousands who have not bowed the knee to Baal. Elijah will forget that at his peril.

Elijah needs to hear about the achievements for God by other people. ("Haven't you heard, my lord, what I did... v. 13).

To be God's chosen prophet for the moment may be a lonely task - but Elijah is NOT ALONE - The God in whose presence he stands is the God of Obadiah too.

Ahab's words are significant : "Is that you, you troubler of Israel?". Elijah's ministry is not only lonely - it is likely to be frequently misunderstood and criticised. This time his response shows the personal application of his call and his faith : Not me ... you. We too should be prepared to be misunderstood and to be the subject of criticism.

This great crisis will be Elijah's most lasting memorial - yet it will also be comparatively ineffective. It states the case for the LORD's supremacy - but there is little evidence that it brought about a lasting return to true worship.

The issue of the crisis on Carmel is enshrined in the Jewish Shemah "Hear O Israel the LORD your God is One...". It is essential that the people will know that it is the LORD who brings drought - or rain. That there is one God alone - and that at this moment - Elijah is His prophet.

The issue is clear WAVERING BETWEEN TWO OPINIONS (v21)

The test is equally clear The God who answers by fire - He is God (v24)

a. The failure of Baal The LORD is God alone

b. The falling fire of the LORD He keeps His word

c. The ensuing rain He hears the prayer of His prophet

In all of these God will re-assure His prophet that He is with him and that he is His representative.

The central theme of this study is encapsulated in verses 30 to 32 and 36-37

The crisis requires a distinctive link with the unchanging God of past revelations and covenants. Look back in confidence - calm confidence in the crisis.

This definite but clearly symbolic action restores the old ties. It is a statement of the continuing need in every godless generation - REBUILD THE OLD ALTAR.

Recognise the evidence of past worship in the ruins - use old stones.

Those of you who are familiar with Mendellsohn's setting of this verse will know the beauty and dignity that the composer gives to the prophet.

Before ever the fire falls Elijah demonstrates the character of his holy LORD inviting the people to come to him and witness his prayer at the old altar now repaired.

In the crisis ELIJAH IS IN TOUCH WITH HIS LORD - and his prayer demonstrates how to pray in times of crisis too:

LORD God of Abraham .... The God of personal relationships

YOU are God...your command The God of clear instructions

... turning their hearts back again... The God of GRACE

And the fire fell ....

And Elijah knew it would rain (v41) faith hears the shower and the storm under a clear blue sky!

Truly a magnificent moment!

As James says : "And he prayed again ... and it rained...".

Here he copes with CRISIS by the bent double repeated fervent prayer. Until a handful of cloud assures him the answer is imminent.

And HE RUNS before Ahab to Jezreel ! A personal triumph - by the man who coped with crisis : Not alone, even though misunderstood, God's representative - a man of quiet but INSISTENT prayer.

The story of Elijah running from Jezebel presents us with a unique Biblical study in the roots and treatment of depression. In complete contrast to the triumph of Carmel - and indeed because of it - Elijah demonstrates that he was inherently a weak man. His strength is in his God - not in himself.

The narrative is told in three parts:

The focus in this chapter is upon Elijah himself - not in his public ministry, but in his personal weakness. As such it is a crucial passage for our understanding of the prophetic office. Elijah is not superman overcoming all obstacles. He has great presence it is true - but he is, as James would remind us "a man just like us". How Elijah reacts to threat, and how God deals with his crisis is vital to our understanding of God and His prophet.

Ahab - weak as he was reports to his wife and Jezebel issues her warning to Elijah. As a result - and despite all Elijah had learned about God's provision at Cherith and Zarephath - and the lesson of Carmel - he runs...

A great moment of spiritual victory does not guarantee long-term success - but often heralds a strong Satanic attack. It is surely not too far fetched to see Satan behind the machinations of Jezebel.

North would have been Phoenicia the centre of Baal worship - but Zarephath was there) - south is Judah, but Elijah seems bent on getting further than that. Why head to Horeb? Emulate Moses? Get back to spiritual roots? This is a retreat in both senses of the word. It is a great pity that the distance was so great - for it only exacerbated his condition.

Reaching the southernmost boundary of Judah he collapses in exhaustion. The extent of his despair is summed up in his words :

We will return to examine his state of mind in a moment - but now we are concerned with his physical and emotional state. God will deal with Elijah's spiritual state later - first some repair work has to be undertaken. Alone (v 3b), exhausted and depressed (4). What do you make of his request? Is it ever reasonable to ask that? Or is it only symptomatic.

An ungranted request: a two-stage ministry of restoration: once just food and drink, and again - but this time with words of understanding and encouragement. Note the similarity to Elijah's previous experiences of God's provision for him. What do you make of the phrase: "the journey is too much for you"? What journey?

Did God simply ignore Elijah's request - or did He know that it was merely symptomatic? In stead God ministered to Elijah's physical needs.

Now a different journey is to be continued - for which Elijah has physical strength - but the depressed state has not been dealt with completely - there are other aspects to its treatment.

God's question gets to the heart of the SPIRITUAL ISSUE - but it seems that Elijah has been rehearsing his answer. He certainly uses it twice. It has echoes in his prayer on Carmel.

It is a mixture of truth and falsehood and it underlines his loneliness. But as an excuse it is sadly transparent. It also fails to answer the question that God had put.

Notice that Elijah's response does not change despite the gentle voice. Had he been rehearsing it on his way to Horeb ? He sees himself - both before and after the still small voice as : zealous ... alone ... in danger. Was it true? He was no longer wishing to die - but still afraid.

There is a definite parallel with Moses. The theophany (an appearance of God) is surely aimed at demonstrating a particular aspect of God's character that Elijah may have missed. Here God asserts that He is to be known not just in the violent Carmel/Sinai experience but also in the "still small voice". There is a possibility of a commentary on the Baal claims to such powers ?

The reaction of Elijah is clear. Perhaps what was said doesn't matter - it was Who said it and how? There is always a time for the "still small voice" in our lives that calls us to recognise the Holy God. Notice that Elijah still clings to his rehearsed answer !

GO BACK ... anoint ... anoint ... anoint ... YET ... (17)

These elements in the restoration of Elijah remind us of the restoration of Peter in John 21. Get back on course - there's work to do (an ostensibly priestly work - cf. Samuel's role in king making) spiritual and political.

The positive side of it is the reminder that I RESERVE 7000.

In Elijah's case there are some obvious causes : He was reacting to something of an anti-climax after the exhilaration of Carmel and the run before Ahab. Under most circumstances our reaction to such changes is temporary and we adjust to it in a short while - but Elijah's reaction is stronger. He was also physically exhausted not just as a result of the flight from Jezebel, but also because of the nervous energy he used. Behind it all is the sinister figure of Jezebel herself with her threat - a timely reminder of our enemy the Devil. That is not to say that all depression is Satanic in origin - but much of it does stem from Satanic oppression of some sort. A battle is raging in Elijah - and it is a spiritual battle.

These are easy to recognise and in some measure are common to many spells of depression : He was afraid. Most of his energy was directed to getting away from it all. A desire to escape coupled with a tendency to choose a situation that is harsh or punishing - the desert. Had he lived today someone might have sent him on a package holiday to a pleasant spot - as it is he chooses an inhospitable location where he can indulge his self-pity. I don't expect he would have seen it as self-pity - but it is fairly obvious that it was. He is also very much alone - lonely. He feels that he is forsaken and left alone. He does not look after himself physically and he is soon exhausted and under-nourished - a different kind of Elijah might have taken to the opposite, and indulged in comfort eating. He has rehearsed his complaint thoroughly and twice he has the opportunity to recite it. He expresses the desire to die - not that he is suicidal - but he feels as if he might as well be dead. He is simply very sorry for himself : feels unvalued and unloved.

This has TWO PARTS - a spiritual component and a physical/emotional component. Some depression has no obvious spiritual root - but the underlying issues are almost always spiritual to some extent. In Elijah's case he was actually escaping from his responsibilities as a prophet. God challenges his actions and his attitudes. - But this is after He has tended to the prophet's PHYSICAL and EMOTIONAL NEEDS. God sees that he is fed and rested. Notice the words "the journey is too great for you" - Elijah would easily be able to accept that view of his condition at that point - later on, when the physical aspects of his condition have been settled God will actually challenge the reasons for his journey : but first things first. Elijah needs good feeding and good sleeping. Later, after the challenge to his spiritual condition, God reminds him of His holiness and quiet power - the "still small voice"; asks him what he is doing there so

far from the place of obedience - and sends him back with a renewed and expanded task to fulfil. The answer to being under-valued is to be better occupied - not just with anything, but with God's work. It is a comprehensive treatment.

SUMMARY NOTES

The treatment of Elijah's depression is

But it is also the beginning of the ministry of someone else ... Elisha.

© David A. Green