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Elijah on Horeb (1Ki 19)

James calls Elijah "a man of like nature with ourselves" (James 5:17, RSV)         and nowhere is this more evident than in Elijah's confrontation with God on Mount Horeb. This austere prophet of the Lord had just been instrumental in a great victory for the honor of Yahweh over Baal, on Mount Carmel (1Ki 18). But from the heights of spiritual exaltation Elijah was plunged into the depths of despair when he realized that his great accomplishments had not softened the heard of Ahab, and had served only to intensify Jezebel's hatred of him. Fleeing for his life, and yet in his despondency losing all desire to live, he came into the wilderness, to Horeb (1Ki 19:8). In a pathetic prayer Elijah reveals that he has given up on Israel, and that he sees himself as the only true believer remaining:

"I have been very jealous for the Lord God of hosts; for the children of Israel have forsaken Thy covenant, thrown down Thy altars, and slain Thine prophets with the sword, and I, even I only am left; and they seek my life, to take it away" (v 10).
We have all heard such laments as this, generally for much less reason than Elijah's. In the circumstances we may understand his pessimism, but God saw fit to dispel the mistaken notions that led to his negative state of mind. A contemplation of this incident might also cure the state of mind of any brother who, more or less self-righteously, isolates himself from "less-worthy" brethren.

God called Elijah forth from his cave, and paraded before his awestruck eyes a tremendous panorama of God's power -- strong winds, earthquake, and fire. But the Lord was not in these; Elijah saw that something was missing. At last came a still small voice, and Elijah, bracing himself up, came out of the cave whence he had fled for fear at the previous manifestations. The soft voice had a soothing effect; now at last the frightened prophet felt the presence of God. Thus was the message driven home to him that God is best known, not in works of judgment, but in the still small voice which calls His people when properly prepared by adversity, to repentance.

And Elijah was to be that voice!

"Go, return on the way" (v 15).
Like Samuel before him, Elijah was carefully taught that wickedness is preeminently an affront against God, not against any individual (1Sa 8:7), and consequently no man (no matter how righteous)         has any prerogative to turn his back on his brethren. Elijah must minister to the remnant that remains in Israel; in the midst of gross apostasy he is not to flee in fear, but rather to stand firm for God and provide a rallying point for the sheep of Israel.

"Yet I have left Me seven thousand in Israel, all the knees which have not bowed unto Baal, and every mouth which hath not kissed him" (v 18).
How wrong, how seriously wrong, had been Elijah's estimation that there were no righteous remaining in Israel. He had let his despair get the better of his judgment and he had forgotten his responsibility. It was one thing to stand strong against entrenched error on Carmel, but he had not been perceptive enough to see his duty afterward, to strengthen those who remained faithful against the evil in the midst of the nation.

This verse is cited by Paul in his epistle to the Romans, with the comment that "God hath not cast away His people" (Rom 11:2). It is a though worth remembering for all time. God knows in every age who His "seven thousand" are. In many Scriptural lessons He directs those who would flee in despair from troubles, to turn around, to "go, return on thy way" to find their brethren and strengthen them. Those who would hold firmly to the Truth in the midst of trials must combine their forces, strengthening and upbuilding one another in God's service, sharing in good times and bad the fellowship of the saints.

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