When the heavens are shut up by the word of the Lord, what will become of the prophet who declared that word? Will he not suffer from the drought in common with the sinners on whose account the dew and rain are restrained? Will he not be exposed to the rage of an idolatrous king and queen whose humbled gods cannot, in this crisis, vindicate themselves? Will not a demoralized populace resent their sufferings upon the man of God? God knows all, and is equal to all, emergencies.

I. HE HAS RESOURCES FOR THE PROTECTION OF HIS SERVANTS.

1. He could defend Elijah in the midst of his enemies.

(1) The power that had shut up the heavens could surely do this. The elemental fire which now scorched the earth, He could cause to fall upon the heads of any who would threaten his servant. (See 2 Kings 1:10-15.)

(2) Without recourse to violence, he could dispose the hearts of men to respect His messenger, as afterwards He did. (See chap. 18.) But this was not now His way.

2. He has also places of refuge for His servants.

(1) If there be a valley secluded from human intrusion God knows it. In the courses traversed by the brook Cherith Elijah may safely hide. These recesses lay "eastward" from Samaria, where probably the prophet had encountered the king; and eastward from the Jordan, for this is the import of the phrase "before Jordan." Probably this seclusion was in his own wild district of Gilead.

(2) Ahab will not suspect that Elijah is here; for how could he possibly subsist in such a desolate region. Water he might find in the streams of the mountains; but where can he get bread from bald rocks in time of drought? (Matthew 13:5, 6.)

3. Into such asylums He can guide His saints.

(1) "The word of the Lord" came to Elijah. Christ is that Word (John 1:1-14). He was the MEMRA of the Targums - that personal Word, who "appeared" to patriarchs and prophets. See Genesis 15:1; Genesis 28:20.) He will be ever with his people guiding them into safety.

(2) "The word of the Lord came unto him saying.," or expressing His wisdom in human vocables. To Elijah the direction was, "Get thee hence," etc. To all He comes in the promises and precepts of holy Scripture.

(3) Those who believe and obey God's Word, as Elijah did, are in safe keeping. They need never fear the combinations of wickedness against them.

II. HE HAS RESOURCES ALSO FOR THEIR SUPPORT.

1. Their water is sure. "Thou shalt drink of the brook."

(1) There was refreshment for the body. The stream of that brook continued to flow for a whole year. Such is supposed to be the import of (ימים) days, when there is nothing to limit it (as in ver. 7, marg.; see also ver. 15, marg.; Genesis 4:8).

(2) His soul meanwhile was refreshed, as, by faith, he realized the wells of salvation which flow from the Word of the Lord, (See Psalm 46:4; John 4:14; John 7:37-39; Revelation 22:17.)

2. Their bread shall be given. "I have commanded ravens to feed thee there.

(1) What an unlikely thing! Ravens were unclean creatures (Leviticus 11:15). They are insect-feeding, carrion-eating birds, themselves fed by special providence of God. (See Job 38:41; Psalm 147:9.)

(2) Yet God could do it; for the instincts of all creatures are in His hands. He restrained hungry lions from harming Daniel; instructed a fish how to behave to Jonah; and another to lift a piece of silver from the bottom of a lake and then fasten upon a hook. "Is anything too hard for the Lord?"

(3) But would He do it? Would He employ an unclean creature to feed His servant? He might have His own reasons even for this. Elijah sustained for three years and a half in the wilderness was a type of the Christian Church nourished by the word of God for three and a half prophetic years (Revelation 12:6, 14). Babylon the great, from whose face the Church had to fly, was the mystical Jezebel, as the true Church was the mystical Elijah. But in this Church the destruction of clean and unclean creatures had no place. (See Acts 10:15, 28; Acts 15:7-11.) Might not this gospel have been foreshadowed in the manner in which Elijah was fed?

3. But is it certain that ravens were employed?

(1) He might have been fed by Arabians! For the word (ערבים) translated "ravens" also denotes Arabians. (See it so used in the singular, Isaiah 13:30; Jeremiah 3:2; Nehemiah 2:19; and in the plural as here, 2 Chronicles 21:16: 22:1.) And Gilead bordered upon that tract of country more especially described in Scripture as Arabia.

(2) Or he might have been fed by merchants. For this word also designates merchants. (See Ezekiel 27:9, 27.) If Israelitish merchants supplied the prophet's needs, then probably would they be of the seven thousand who scorned to bow the knee to Baal (1 Kings 19:18), and so would not discover his hiding place to Ahab.

(3) Or he might have been sustained by certain inhabitants of Oreb, a rocky place beyond Jordan. (See Judges 7:22; Isaiah 10:26.) This opinion is favoured by Jerome, who says, "The Orbim, inhabitants of a town on the confines of the Arabs, gave nourishment to Elijah." (See more in A. Clarke.)

(4) Whether by ravens, Arabians, merchants, or people of Oreb or Orbo, matters little; God can spread a table in the wilderness. He can give us the bread of the day in the day - "bread and flesh in the morning, and bread and flesh in the evening." Necessary things are sure; luxuries we may dispense with. The greatest luxury to the wise and good is the feast upon the spiritual food which accompanies faithful obedience to God (John 4:32-34) - J.A.M.

1. From whom does the testimonial come? "I know." These are the words of the heathen villager, a poor widow, living in an out-of-the-way place, probably as ignorant as she was poor. Possibly she had heard nothing of the controversy about Baal, and knew nothing of Elijah's great work; yet she it is who sets up as a judge in the matter. "I know." Quite so. Everybody is a judge of goodness. Like love, for which goodness is only another name, it is a thing which everybody can see and know and honour. There is no ignorance in the matter of goodness.(1) It is a testimonial from one of another religion. She was a heathen, belonging to another nation. She had her own notions of things, and held them as tenaciously as Elijah held to his religion. To her his belief and worship might be all unmeaning, possibly at first a matter of ridicule, even of scorn. Yet she cannot withhold her hearty confession, full of admiration, almost of envy — "I know that thou art a man of God." Goodness is greater than sects and more than names. Let the world see the goodness, and they do not care what church that man goes to; whether he uses a prayer book or not matters to nobody, or whether he is led up to service by a peal of bells or a big drum. "I know," said she. How much there was she did not know about the man. She had never seen him as the prophet of fire; had probably never heard how he had gone into the presence of the king and queen, and before all the priests of Baal, and the assembled hosts of Israel, and spoken the word of the Lord. Goodness is like love again in this, and like God whose name is Love, it is everywhere and in everything.(2) That this testimony comes from the right place. "I know," said this good woman of Zarephath. I think if anybody had questioned her right to an opinion she would have quickly silenced them. "The man lived in my house. I ought to know. There is nobody in the land who has seen more of him than I have, and I know that he is a man of God." You may accept that testimony. Depend upon it, if those at home do not believe in us, the less profession we make elsewhere the better. Our certificates of church membership are signed by the minister; it were well if they were countersigned at home.

2. Let us look at the character: a man of God. It is a grand title — the grandest ever conferred on any man. Let us think that day after day the character of each of us is being built up for eternity. The spirit and aim of the life is making more fixed and defined that which we shall be for ever. Let every one of us ask himself, Am I a man, a woman, of God? Whatever else we are, all must be a failure if we are not that. Whatever else we are, the best and highest life is ours only if we have surrendered ourselves to the love and service of God.(1) The man of God is much more than merely a religious person. There were many such, I doubt not, in those times; as there are in these. Listen to this one: "It is a mistake," he says quite angrily — "I knew it would be, and I said so all along — this religion of Jezebel's is all very well for the people of Phoenicia where she comes from; but it is not natural to bring it down here. It does not suit our soil." Here is another religious person. But hush — please do not speak so loud. Yes, he trusts that he is a true worshipper certainly — in heart, you know, in heart — and that is everything; isn't it? But please don't mention it — he would rather that it was not known. "Just now the times are really very trying, very; and it is difficult to know how to act for the best. To offend the queen would be so very damaging to one's prospects; and really Jezebel is so passionate that she would stop at nothing. Altogether it is very difficult to be what one would. So I do just go up to Jezreel and bow before Baal — only go through the form, you know, for the sake of peace; but at the heart I am, of course, a true Israelite." We know that man too. You may call him by very few names that are not too good. He certainly is no man of God.(2) A man of God! Make room for Elijah. A man who is given up to God; who lives to know God's will and to do it through and through him with all his might. Wherever that man goes, all know and feel that the God of Israel liveth. Think of the land from which God Himself is shut out: His voice is not heard; His authority is ignored; His worship is neglected. But here is one in whom God comes again into the very midst of men. That is ever the man of God — he brings a new light, by which things are seen aright: a new standard by which men do correct their estimate of things. Right and wrong are no mere names, but stand out sharply and severed from one another by a gulf like that which separates heaven from hell. Look at England in the last century, and at the transformation that was wrought from end to end of the land through the preaching of the Wesleys and Whitefield. Here and there, in town and village, some one got converted, and became a man or woman of God. Then there entered into the place a new light, a new conscience, a new authority. But many are children of God who do not become men of God. Feed upon the word; dwell in communion with God; exercise yourself day by day in His service. Set yourself every day in His strength to serve Him at any cost, and put yourself at His disposal; check and test yourself by the thought of His will. Push out after higher things; live in this spirit and exercise it in faithfulness to God and service to men: then shall this high joy and dignity be ours — we shall come to be enrolled amongst the men of God.

(M. G. Pearse.)