Then he stretched himself out over the child three times and cried out to the LORD, "O LORD my God, please let this boy's life return to him!"
Acts 28:4.) See also our Lord's teaching, Luke 13:4. The death of this child is to be explained on the principle which asserted itself in the blindness of the man whom Jesus cured (John 9:3), or in the illness of Lazarus, concerning which our Lord said, "This sickness is not unto death, but for glory of God" (John 11:4). Rembrandt has depicted the scene brought before us in this chapter. In a roughly built upper room the dead child lies upon the bed; one hand rests upon his breast, while the other has fallen heavily at his side, giving a wonderful idea of the weight of death. Elijah stands on the further side of the bed with his rugged, earnest face upturned towards heaven and his hands clasped in an agony of supplication as he says, "O Lord my God, I pray thee let this child's soul come into him again!" This event was not intended to be wondered at as a prodigy, nor was it merely to benefit the widow, but for all time has spiritual significance. With this belief we see in it -
I. AN EMBLEM OF SPIRITUAL DEATH. The child had died suddenly, Or Elijah would have been told of his illness. His death was real, and was more than the insensibility of Eutychus (Acts 20:10). We say that a thing, susceptible of life, is dead when it cannot receive what is essential to its growth and well being; e.g., a tree is dead when it is no longer able to absorb the nutriment without which it must fade, and ultimately fall. An animal is dead which can no longer breath air or assimilate food. The mind is dead - as is that of an idiot - when it receives no true mental impressions. The soul is dead which is insensible to spiritual influence. As it is possible to have physical without mental life, so it is possible to have mental without spiritual life. "Spiritual death" is not a mere figure of speech. It may be illustrated by the condition of this child. The food provided for him was useless now, the tenderest words of his mother were unheeded, and the voice that so lately was musical with laughter was silent. Similarly the spiritually dead are indifferent to God's provision, unconscious of their own possibilities, irresponsive to the Father's voice. "Except a man be born again he cannot enter the kingdom of God." "He that hath not the Son hath not life." "Dead in trespasses and sins." "Come from the four winds, O breath, and breathe upon these slain that they may live."
II. AN EXAMPLE OF INTERCESSORY PRAYER. A man of Elijah's strong nature would have strong affections, and we can imagine how intensely he had come to love this child. On hearing of his death he could only say to the distracted mother, "Give me thy son," and then carried him up to his own room, and cried to God in an agony of prayer.
1. It was offered in solitude. Not even the mother was there. Such intense crises in life must be met alone. Jesus Christ was wont to "depart into a solitary place" to pray. Understanding our needs He said, "When thou prayest, enter into thy closet, and shut to the door, and pray to thy Father which seeth in secret." "Jacob was left alone" when he wrestled with the angel. Compare Elijah's miracle with that of the Lord, who, when He went into the room where Jairus' daughter lay dead, "suffered no man to go in," beyond those who were one with Him in sympathy and prayer.
2. It was peculiarly definite. There was one want in his heart, one cry on his lips. Our prayers too often are meditations on the Divine attributes, or general confessions, and thanksgivings. If our King asked "What is thy petition?" we should sometimes be at a logs for an answer. Pray for one grace, for one unbelieving friend, etc.
3. It was intensely earnest. Elijah could not be denied. His was not a speech, but a cry. He looked for the awakening, and flung himself on the dead in an agony of earnestness as if he would infuse his own warmth and life. The touch was similar to that of Peter, when he took the cripple by the hand (Acts 3:7) - not the cause of blessing, but the medium of blessing. The Divine power works through the human agency.
III. AN EARNEST OF TRUE RESURRECTION. Elijah could not give life, but he could ask God for it. Nor can we arouse to new life by preaching, though God can do so through preaching. Our words are only the media through which the Holy Spirit works. The Atlantic cable is useless except as the message is flashed forth by mysterious unseen power. This distinguishes the miracles of our Lord Jesus from those of His servants. (Compare Luke 7:14 with Acts 3:12-16.) There is a resurrection wherein saints shall be raised by the power of God to a life of immortality, the promise and pledge of which we have in the resurrection of Christ, who is the "firstfruits of them that sleep." There is also a spiritual resurrection, to which Paul refers when he appeals to Christians as those "risen with Christ; and of this, as well as of that, is there an illustration in our text. Raised to newness of life we, like the child Elijah prayed for, have to live for awhile in the old sphere. The prophet gave the child to his mother. Jesus restored Lazarus to his sisters, the young man at Nain to his mother, and the ruler's daughter to her parents; and so to us, who have "passed from death unto life," He says, "Return to thine own house, and show how great things God hath done for thee." This miracle constrained the widow to accept as God's truth the declaration of His servant (ver. 24). How much more reason have we, who believe in the supernatural works of His Son, to say, "We know that thou art a teacher come from God; for no man can do these miracles that thou doest, except God be with him!" - A.R.
I. GOD SUITS HIS WORKMEN TO THEIR WORK. To the hospital He sends a nurse; to the battlefield, a soldier; to penitence and sorrow, a son of consolation; to wickedness and brutality, a son of thunder. Such was this rude, stern, volcanic Tishbite as he comes to the rescue of his country; to champion a cause that seemed lost; to stand alone against a huge and dominant iniquity; to challenge Ahab and Jezebel in the palace of their licentious pleasure, in the citadel of their idolatrous power. He came like the flash of a scimitar, uttered his appalling message, voiced the wrath of the Almighty, and was gone.
The word of the Lord came unto him.
(L. A. Banks, D. D.)
Get thee hence, and turn thee eastwardI. GOD'S SERVANTS MUST LEARN TO TAKE ONE STEP AT A TIME. Our Father only shows us one step at a time — and that, the next; and He bids us take it in faith. If we look up into His face, and say: "But if I take this step, which is certain to involve me in difficulty, what shall I do next?" the heavens will be dumb, save with the one repeated message, "Take it, and trust Me." But directly God's servant took the step to which he was led, and delivered the message, then "the word of the Lord came to him, saying, Get thee hence, hide thyself by the brook Cherith." So it was afterwards: "Arise, get thee to Zarephath."
II. GOD'S SERVANTS MUST BE TAUGHT THE VALUE OF THE HIDDEN LIFE. "Get thee hence, and turn thee eastward, and hide thyself by the brook Cherith" The man who is to take a high place before his fellows, must take a low place before his God; and there is no better manner of brining a man down, than by dropping him suddenly out of a sphere to which he was beginning to think himself essential, teaching him that he is not at all necessary to God's plan; and compelling him to consider in the sequestered vale of some Cherith how mixed are his motives, and how insignificant his strength. Every saintly soul that would wield great power with men must win it in some hidden Cherith. A Carmel triumph always presupposes a Cherith; and a Cherith always leads to a Carmel. We cannot give out unless we have previously taken in. Bishop Andrewes had his Cherith, in which he spent five hours every day in prayer and devotion. John Welsh had it — who thought the day ill-spent which did not witness eight or ten hours of closet communion. David Brainerd had it in the woods of North America, which were the favourite scene of his devotions. Christmas Evans had it in his long and lonely journeys amid the hills of Wales. Fletcher of Madeley had it — who would often leave his classroom for his private Chamber, and spend hours upon his knees with his students, pleading for the fulness of the Spirit till they could kneel no longer. Or — passing back to the blessed age from which we date the centuries — Patmos, the seclusion of the Roman prisons, the Arabian desert, the hills and vales of Palestine, are for ever memorable as the Cheriths of those who have made our modern world.
III. GOD'S SERVANTS MUST LEARN TO TRUST GOD ABSOLUTELY. We yield at first a timid obedience to a command which seems to involve manifest impossibilities; but when we find that God is even better than His word, our faith groweth exceedingly, and we advance to further feats of faith and service. This is how God trains His young eaglets to fly. At last nothing is impossible. This is the key to Elijah's experience. There is strong emphasis on the word there. "I have commanded the ravens to feed thee there." Elijah might have preferred many hiding-places to Cherith; but that was the only place to which the ravens would bring his supplies; and, as long as he was there, God was pledged to provide for him. Our supreme thought should be: "Am I where God wants me to be?" Only trust Him!
IV. GOD'S SERVANTS ARE OFTEN CALLED TO SIT BY DRYING BROOKS. Cherith began to sing less cheerily. Each day marked a visible diminution of its stream. Its voice grew fainter and fainter, till its bed became a course of stones, baking in the scorching heat. It dried up. What did Elijah think? Did he think that God had forgotten him? Did he begin to make plans for himself? This would have been human; but we will hope that he waited quietly for God, quieting himself as a weaned child, as he sang, "My soul, wait thou only upon God; for my expectation is from Him." Many of us have had to sit by drying brooks; perhaps some are sitting by them now — the drying brook of popularity, ebbing away as from John the Baptist. The drying brook of health, sinking under a creeping paralysis, or a slow consumption. Tim drying brook of money, slowly dwindling before the demands of sickness.
(F. B. Meyer, B. A.)
II. THE PROPHET VANISHED, BUT THE DROUGHT REMAINED. We know little of the horror of a rainless year. Our seasons come and go, and the bounteous heaven waters the bounteous earth, until we cease to associate plenty, beauty, and life itself with the unfailing rain. But to an Oriental dwelling on the desert's verge, where food is a precarious question of moisture, and bread a problem in irrigation, rain is life; the clouds drop fatness. A rainless sky is a heaven of brass, and an unwatered earth an earth of iron. At first there was no alarm. The farmers sowed their seed in hope, the caravans trailed toward the horizon. But the rains were late. Anxious eyes scanned the western sky, the streams became gravel beds, the wells were drained, the vineyards withered in the burning sun. The temples resounded with prayers to Baal, and great pillars of smoke rose to heaven from the altars of Ashtaroth. At last, from out the fiery furnace, Israel raised a cry of despair; and from the king in the palace to the beggar by the,wayside came one common, desperate inquiry, "Where is Elijah the Tishbite?"
III. WHEN GOD UNDERTAKES TO HIDE A MAN WE MAY BE SURE HE WILL BE WELL CONCEALED, Elijah was sent to a secluded ravine east of Samaria, through which the brook Cherith still rippled to the Jordan. There he lived, solitary but safe, an idle but not a useless prophet. When God sends a man into retirement and inactivity let him not think that he is set aside. In the Divine purpose and plan, as poor blind Milton discovered and sang —
They also serve who only stand and wait.
(M. B. Chapman.)
II. THE CARE OF DIVINE PROVIDENCE. The calamities which befall nations visit also the people of God who dwell in them. The tares and the wheat grow up together; and if the tares are withered for lack of moisture, the wheat suffers from the same cause. As a principle, God does not exempt His people from their share of national calamity and sorrow. But, although He permits His people to suffer in the midst of a general visitation, He never forgets or forsakes them. "Many are the afflictions of the righteous, but the Lord delivereth him out of them all." Elijah had his part in the national distress, but the Lord remembered His servant. The modern history of God's providence furnishes many instances of suit and service rendered to His people by the animal creation, scarcely less wonderful than the supply of Elijah by ravens. I will relate one. Far up in one of the Highland glens, lived a poor but pious woman named Jenny Maclean. One day when her food was almost exhausted, and she was intending to take a journey to get a fresh supply, a heavy snowstorm came on. Never had been seen in that locality such a constant and heavy fall, with such deep snow-drifts. When the heavens at last became clear, the whole face of the country seemed changed. It was some time before the thought suddenly occurred to a shepherd, "What has old Jenny been doing all this time?" No sooner was her name mentioned than she at once became the theme of general conversation. But for many days, such was the state of the weather, that no mortal feet could wade through the snow-wreaths, or buffet the successive storms that swept down with blinding fury from the hills. Jenny was given up as lost. At last, three men resolved, on the first day that made the attempt possible, to proceed up the long and dreary glen, and search for Jenny. They reached a rock at an angle where the glen takes a turn to the left, and where the old woman's cottage ought to have been seen. But nothing met the eye except a smooth, white sheet of glittering snow, surmounted by black rocks; and all below was silent as the sky above. No sign of life greeted the eye or ear. The men spoke not a word, but muttered some exclamations of sorrow. Suddenly one of them cried, "She is alive! for I see smoke." They pushed bravely on. When they reached the hut, nothing was visible except the two chimneys; and even these were lower than the snow-wreath. There was no immediate entrance but by one of the chimneys. A shepherd first called to Jenny down the chimney, and asked if she was alive; but before receiving a reply, a large fox sprang out of the chimney, and darted off to the rocks. "Alive!" replied Jenny, "but thank God you have come to see me! I cannot say come in by the door; but come down — come down." In a few minutes her three friends easily descended by the chimney, and were shaking Jenny warmly by the hand. "O woman!" said they, "how have you lived all this time?" "Sit down, and I will tell you," said old Jenny, whose feelings now gave way in a fit of hysterical weeping. After composing herself, she continued, "How did I live? you ask, Sandy? I may say just as I have always lived, by the power and goodness of God, who feeds the wild beasts." "The wild beasts, indeed!" replied Sandy, drying his eyes; "did you know that a wild beast was in your house? Did you see the fox that jumped out of your chimney as we entered? My blessings on the dear beast!" said Jenny, with fervour. "May no huntsman ever kill it! and may it never want food in summer or winter!" The shepherds looked at one another by the dim light of Jenny's fire, evidently believing that she had become slightly insane. "Stop, lads," she continued, "till I tell you the story. I had in the house, when the storm began, the goat and two hens. Fortunately, I had fodder gathered for the goat, which kept it alive, although, poor thing, it has had but scanty meals. I had also peats for my fire, but very little meal. Yet I never lived better, and I have been able besides to preserve my two bonnie hens for summer. I every day dined on flesh meat too, a thing I have not done for years before; and thus have I lived like a lady." "Where did you get meat from?" they asked. "From the old fox," she replied. "The day of the storm he looked into the chimney, and came slowly down, and set himself on the rafter beside the hens, yet never once touched them. He every day provided for himself and me too. He brought in game in abundance for his own dinner — a hare almost every day — and what he left I got, and washed, and cooked, and ate, and so I have never wanted. Now that he is gone, you have come to relieve me." "God's ways are past finding out!" said the men, bowing down their heads with reverence. "Praise the Lord!" said Jenny, "Who giveth food to the hungry." This incident was related by an old clergyman who attended Jenny's funeral. How much like the supply of Elijah by the brook Cherith! Why are we surprised almost to scepticism at such facts?
III. THE EXERCISE OF HUMAN SYMPATHY. It came to pass, after a while, that the brook dried up, because there had been no rain in the land. The continued drought and heat of the sun gradually lessened the stream; it dried to a narrow thread; then that narrow thread dwindled and disappeared, and Elijah was left by the brook, with no prospect before him but to perish, unless the Lord interposed to save him. The Lord did interpose; and mark how — "The word of the Lord came unto him, saying, Arise, get thee to Zarephath."
IV. THE REWARD OF CHEERFUL GENEROSITY. Elijah found the widow gathering sticks to dress her last handful of meal for herself and son, that they might eat it and die. Elijah said unto her, "Fear not." The word of the Lord comes to us with a promise similar in principle. "The liberal soul shall be made fat, and he that watereth shall be watered himself." That is God's principle of recompense still. "He that hath pity on the poor lendeth to the Lord, and that which he hath given will He pay him again." If that is true, if the Word of the Lord is to be relied on, then no man is the poorer for what he gives to the poor. Lending to the Lord, the Lord becomes his creditor: and surely He may be trusted with our deposits. As good Matthew Henry says, "What is laid out in charity or pity, is lent out on the best interest, upon the best security."
(J. H. Wood.)
The Study and the Pulpit.I. MEN MUST BE PREPARED TO ACCEPT THE CONSEQUENCES OF THEIR OBEDIENCE TO GOD. We do not always see such consequences, and when they come upon us they very often find us unprepared to meet them. Obedience to God often exposes men to hatred, scorn, ridicule, opposition, inconvenience, loss of trade, loss of liberty, and even life itself. But when we chose God's service we chose these consequences, and when they come they should not deter us from our duty. Daniel, when he knew that the law was passed, condemning to the lions' den any who should pray except to the king for thirty days, went into his chamber and prayed as aforetime. Peter and John determined to obey God rather than man, notwithstanding the threat of stripes and imprisonment.
II. THAT GOD MAKES PROVISION FOR THE EXIGENCIES INTO WHICH OBEDIENCE TO THE DIVINE COMMANDS MAY BRING HIS SERVANTS. He imposes no task but He provides strength for its accomplishment. Whatever may be the con. sequences of their obedience, He will not leave His servants to meet them alone.
III. THIS PROVISION IS FREQUENTLY NOT MADE KNOWN TO THE OBEDIENT UNTIL THEIR NEED IS PRESSING. When the drought comes upon the land, God will not forsake His people; but His voice shall be heard directing them to Cherith, where their need shall be amply provided for.
(The Study and the Pulpit.)
The Study and the Pulpit.I. THE UNCERTAINTY OF EARTHLY COMFORTS. When Elijah went to Cherith under the direction of God, he would never dream of that brook becoming exhausted. What a picture of human life this is! How many there are of whose worldly comforts it may be said: "After a while the brook dried up." One man is settled in life, with circumstances all that could be desired, and he contemplates the future with pleasure; but, unexpectedly something arises — bank failure, or commercial crisis — which tells him that the brook is dried up, and he has to leave his Cherith. Another looks with pride and hope upon a child — his pleasure and joy flow from that child — but, unnoticed, disease settles upon it and takes it away. After a while the brook dried up. And so with earthly comforts. They are uncertain, and do not warrant the eagerness with which they are sought or the value with which they are invested.
II. THE CERTAINTY OF GOD'S CARE. Though the water of the brook failed, God's care was not exhausted. He had made provision for Elijah at Zarephath before He commanded him to leave Cherith. Decay and change may characterise all our earthly comforts, but they do not characterise God; He remains the same, and His care can never fail.
III. GODLY GENEROSITY SHALL NOT LOSE ITS REWARD. Whosoever even giveth a cup of cold water to a disciple, in the name of a disciple, shall not lose his reward.
(The Study and the Pulpit.)
(F. S. Webster, M. A.)
Links1 Kings 17:21 NIV
1 Kings 17:21 NLT
1 Kings 17:21 ESV
1 Kings 17:21 NASB
1 Kings 17:21 KJV
1 Kings 17:21 Bible Apps
1 Kings 17:21 Parallel
1 Kings 17:21 Biblia Paralela
1 Kings 17:21 Chinese Bible
1 Kings 17:21 French Bible
1 Kings 17:21 German Bible
1 Kings 17:21 Commentaries