Tag Archives: elijah

When We Feel Like Giving Up | Tabletalk

I trained to be a lifeguard at a camp one summer when I was younger. I passed most of the tests, but there was one test where we had to tread water while holding a heavy weight for a few minutes. It was difficult, and I couldn’t do it. I gave up. I remember quitting and feeling like a failure. Adult life likewise brings no shortage of things that prompt us to give up, that make us feel like we’re just treading water. This world can be discouraging in its sin and brokenness.

The prophet Elijah gave up. He’d just achieved a monumental victory in serving the Lord by defying King Ahab and the false prophets on Mount Carmel. God had sent down fire to consume the sacrifice of Elijah, while the prophets of Baal had spent all day crying out to their impotent god. It was a time for supreme confidence, but that confidence was only momentary for Elijah. Queen Jezebel heard about what happened and swore to kill Elijah (1 Kings 19:2). What did Elijah do in response? He ran for his life down to Judah. He even left his servant behind and went into the wilderness—near the same wilderness in which Jesus was tempted. He had to get away. He sat down and said, “It is enough; now, O LORD, take away my life, for I am no better than my fathers” (1 Kings 19:4).

Elijah made a death wish: “Take away my life.” Have you ever made a death wish? Perhaps you haven’t made one out loud, but I think many of us have quietly wished we were dead in moments of desperation. I don’t mean suicidal; nor do I mean that we’re simply wishing for heaven. I mean we wish things were over. Done with. We’re tired of suffering, faltering, and struggling. We wish we could leave the trials and difficulties of this life behind. We just want to die.

When Elijah asked the Lord to take away his life because he was no better than his fathers, did he mean he couldn’t continue to live up to the calling of a prophet? Did he mean he recognized his human weakness, and it was simply not enough? Did he mean he couldn’t turn the hearts of the Israelites back to the Lord? It’s not clear. Maybe it was just a cry of desperation that didn’t have a strong grounding in any fact. It’s an expletive, as we might say, “I can’t take it anymore!” Whatever the case, Elijah fell asleep in the middle of the wilderness. But lo and behold, verses 5–7 tell us that an angel showed up. He touched Elijah and told him to get up and eat. In front of him was a baked cake with water. He slept again, and the angel came again with food and water. God gave him strength.

God is at work in us, but He’s also at work elsewhere. He’s working in and through other people and circumstances. We don’t have the perspective to see all that He’s doing.

Elijah, by the way, wasn’t looking for God to show up. He just decided to call it quits. But God showed up anyway. He knew His servant had lost his strength, and He intervened by means of an angel. It’s a shadow of Jesus in the wilderness, where angels came to minister to Him after His trial (Matt. 4:11). Perhaps even more significant, it’s a shadow of Jesus in the garden of Gethsemane, where He seemed to be at the end of His human strength in carrying out His mission, and an angel appeared to Him to minister to Him (Luke 22:43).

When we read this story, we maybe think: “So what? Will an angel appear when I give up?” Likely not. But what can we understand? Well, for one, God does strengthen His servants. It doesn’t mean an angel is going to show up, but when we’re following the Lord, He exercises a special grace toward us in building us up through His Spirit. In fact, it’s encouraging to remember that we have someone with us who’s greater than any angel—the Holy Spirit. He helps us in our weakness (Rom. 8:26).

Second, we can acknowledge that life often brings circumstances that are incredibly difficult. They require fortitude, endurance, and patience. We shouldn’t be surprised by discouragement. This world is riddled with sin, is filled with forces that are opposed to God, and often exhibits a general chaos. The Psalms are filled with acknowledgments of distress, deceit, and confusion (e.g., Pss. 3; 7; 120). Knowing that, we can admit that this world is often too much for us. We can tell God what’s happening and ask Him for help. It’s only through trusting the Lord and giving our lives to Him that we find any peace. And if we do give up, God won’t give up on us (John 6:39; Phil. 1:6).

Finally, we can understand that wishing for death isn’t completely contrary to Scripture when understood rightly. I don’t mean suicide here; if you struggle with suicidal thoughts, please know that you’re not alone. Seek the help of a pastor, counselor, or friend. There’s hope and light to be found, though the darkness is overwhelming. I also don’t mean that Elijah was right to ask God to take his life. But rather, strangely enough, Jesus sought His own death to accomplish His mission—a death for us. Christians are also called to live sacrificially; to “give up” for the sake of God and others (Rom. 12:1). We’re to put our old selves to death and live for Christ (Gal. 2:20).

After this episode, Elijah was strengthened for forty days, and He came to a cave. The Lord met him there in a still, small voice—that is, a whisper (1 Kings 19:12). He told Elijah he was not alone, that He had saved thousands who still follow the true God. By saying this, God reminded Elijah that He wasn’t working only in Elijah’s life; He was working in other people’s lives. He had a plan; Elijah just didn’t know it. So basically, He’s saying: “I’m in control. I’ve got this covered.”

God is at work in us, too, but He’s also at work elsewhere. He’s working in and through other people and circumstances. We don’t have the perspective to see all that He’s doing. We’re small, but God is big. It can sometimes be hard to hear Him; hard to feel His strength. We sometimes want to give up, and sometimes we do. But He’s always there working—in our lives, in others’ lives, and throughout history—for my good, your good, and, ultimately, for His glory.

Don’t give up. He’s got it covered.

Source

Devotional for February 28, 2025 | Friday: God with Us Always

Over Jordan at Last

Joshua 3:1-17 This week’s lessons teach us about the character of God, as seen in the Ark of the Covenant which went before the Israelites through the Jordan.

Theme

God with Us Always

I think of something else that concerns this story, though it comes later in Israel’s history and you would think at first reading it had no relevance at all. You recall that in II Kings, right at the beginning, there’s a transition of authority between Elijah to Elisha, the one who was going to succeed him. Elisha was presumably a younger man than Elijah. Elijah, with Elisha following along beside, were led by God out into the desert. And they came to the Jordan River, this very Jordan that the people had crossed in our study. And after Elijah rolled up his cloak, he struck the water with it, and the water parted. Elijah then walked across on dry ground. He kept saying to Elisha, “Stay behind. The Lord’s calling me.” And Elisha wouldn’t do it because he knew what was coming. So Elisha kept following. Well finally they got out in a very remote area, and suddenly there were chariots of fire that swept down from heaven and carried Elijah up into heaven, leaving Elisha behind. Then the cloak of Elijah fell, and Elisha understood that it was the passing of authority to him and that he was now to be the prophet in Israel. And he picked it up and he made his way back out of the desert. As he came to the Jordan, he rolled up the cloak of Elijah and he struck the water as Elijah had done. And he said, “Where now is the Lord, the God of Elijah?” And the same God, the God of Elijah, who was also his God, parted the water. And he went across on dry ground, as Elijah had.

You can ask, “Where is the God of Moses—the God who operated so powerfully in Moses’ day, the God of miracles, the God of redemption, the God who brought His people out of slavery?” “Where is the God of Joshua, the God of conquest who led His people into the Promised Land?”  “Where is the God of Elijah?” “Where is the God of Elisha?” “Where is the God is Isaiah?” “Where is the God of any great character in the Old or New Testaments?” The answer is that the God of all these people is the same God to you. He does not change. That God who worked powerfully in the lives of His people in the past works powerfully in the lives of His people today. And it’s our privilege to follow that God as He goes before us to give us the victory that He has for us in our day.

Study Questions

  1. In the story of Elijah and Elisha, what did Elijah’s mantle symbolize?
  2. What was the purpose of the parting of the Jordan for Elisha as he made his way back?

Application

Prayer: How has the Lord worked powerfully in your life in the past?  How is He doing so now? Praise Him for His faithfulness, and determine to follow Him wholeheartedly.

For Further Study: Download for free and listen to Philip Ryken’s message, “No God But God.” (Discount will be applied at checkout.)

https://www.thinkandactbiblically.org/friday-god-with-us-always/

FEBRUARY 7 | A VOICE OUT OF THE SILENCE

And after the wind an earthquake; but the LORD  was not in the earthquake: And after the earthquake a fire; but the LORD was not in the fire: and after the fire a still small voice.

—1 Kings 19:11-12

It is significant that the psalm in which the words “Be still” occur is filled with noise and commotion. The earth shakes, the waters roar and are troubled, the mountains threaten to tumble into the midst of the sea, the nations rage, the kingdoms are moved and the sound of war is heard throughout the land. Then a voice is heard out of the silence saying, “Be still, and know that I am God” ([Psalm] 46:10).

So today we must listen till our inner ears hear the words of God. When the Voice is heard, it will not be as the excited shouting of the nervous world; rather it will be the reassuring call of One of whom it was said, “He shall not cry, nor lift up, nor cause his voice to be heard in the street” (Isaiah 42:2).

It cannot be heard in the street, but it may be heard plainly enough in the heart. And that is all that matters at last. GTM018

Quiet the storms around me and still my heart, Lord, that I may hear the call of Your still small voice. Amen.

Tozer, A. W., & Eggert, R. (2015). Tozer on the almighty god: a 365-day devotional. Moody Publishers.

Sunday, November 10, 2024 | Pentecost Proper 27 Year B

Old Testament                                            1 Kings 17:8–16

Psalm                                            Psalm 146

Epistle                                            Hebrews 9:24–28

Gospel                                            Mark 12:38–44

Index of Readings

Old Testament

1 Kings 17:8–16

Then the word of the Lord came to him, “Arise, go to Zarephath, which belongs to Sidon, and dwell there. Behold, I have commanded a widow there to feed you.” 10 So he arose and went to Zarephath. And when he came to the gate of the city, behold, a widow was there gathering sticks. And he called to her and said, “Bring me a little water in a vessel, that I may drink.” 11 And as she was going to bring it, he called to her and said, “Bring me a morsel of bread in your hand.” 12 And she said, “As the Lord your God lives, I have nothing baked, only a handful of flour in a jar and a little oil in a jug. And now I am gathering a couple of sticks that I may go in and prepare it for myself and my son, that we may eat it and die.” 13 And Elijah said to her, “Do not fear; go and do as you have said. But first make me a little cake of it and bring it to me, and afterward make something for yourself and your son. 14 For thus says the Lord, the God of Israel, ‘The jar of flour shall not be spent, and the jug of oil shall not be empty, until the day that the Lord sends rain upon the earth.’ ” 15 And she went and did as Elijah said. And she and he and her household ate for many days. 16 The jar of flour was not spent, neither did the jug of oil become empty, according to the word of the Lord that he spoke by Elijah.

Psalm

Psalm 146

146 Praise the Lord!

Praise the Lord, O my soul!

I will praise the Lord as long as I live;

I will sing praises to my God while I have my being.

Put not your trust in princes,

in a son of man, in whom there is no salvation.

When his breath departs, he returns to the earth;

on that very day his plans perish.

Blessed is he whose help is the God of Jacob,

whose hope is in the Lord his God,

who made heaven and earth,

the sea, and all that is in them,

who keeps faith forever;

who executes justice for the oppressed,

who gives food to the hungry.

The Lord sets the prisoners free;

the Lord opens the eyes of the blind.

The Lord lifts up those who are bowed down;

the Lord loves the righteous.

The Lord watches over the sojourners;

he upholds the widow and the fatherless,

but the way of the wicked he brings to ruin.

10 The Lord will reign forever,

your God, O Zion, to all generations.

Praise the Lord!

Epistle

Hebrews 9:24–28

24 For Christ has entered, not into holy places made with hands, which are copies of the true things, but into heaven itself, now to appear in the presence of God on our behalf. 25 Nor was it to offer himself repeatedly, as the high priest enters the holy places every year with blood not his own, 26 for then he would have had to suffer repeatedly since the foundation of the world. But as it is, he has appeared once for all at the end of the ages to put away sin by the sacrifice of himself. 27 And just as it is appointed for man to die once, and after that comes judgment, 28 so Christ, having been offered once to bear the sins of many, will appear a second time, not to deal with sin but to save those who are eagerly waiting for him.

Gospel

Mark 12:38–44

38 And in his teaching he said, “Beware of the scribes, who like to walk around in long robes and like greetings in the marketplaces 39 and have the best seats in the synagogues and the places of honor at feasts, 40 who devour widows’ houses and for a pretense make long prayers. They will receive the greater condemnation.”

41 And he sat down opposite the treasury and watched the people putting money into the offering box. Many rich people put in large sums. 42 And a poor widow came and put in two small copper coins, which make a penny. 43 And he called his disciples to him and said to them, “Truly, I say to you, this poor widow has put in more than all those who are contributing to the offering box. 44 For they all contributed out of their abundance, but she out of her poverty has put in everything she had, all she had to live on.” 1


1  Lutheran Service Book Three Year Lectionary. (2009). Concordia Publishing House.

November 10 | John Likened to Elijah

For all the prophets and the Law prophesied until John. And if you are willing to accept it, John himself is Elijah who was to come.—Matt. 11:13–14

All of God’s Old Testament revelation climaxed in John the Baptist. And the apostle John picked up the theme (which at times had been only implicit) that said, “The Messiah is coming!”

The Lord Jesus suggests a close likeness between John and the prophet Elijah, based on Malachi’s prophecy, which are the final words of the Old Testament: “Behold, I am going to send you Elijah the prophet before the coming of the great and terrible day of the Lord. He will restore the hearts of the fathers to their children and the hearts of the children to their fathers, so that I will not come and smite the land with a curse” (Mal. 4:5–6).

That Malachi referred to the future John the Baptist and not a literally reincarnated Elijah is clear when we look at Luke 1:17—“It is he [John] who will go as a forerunner before Him in the spirit and power of Elijah.” John himself clearly denied that he was actually Elijah come back (John 1:21). Rather he was like Elijah—inwardly in “spirit and power” and outwardly in independence and nonconformity.

John was uniquely great, in the mold of Elijah and more so than any man but Jesus; but God’s highest bestowing of greatness is not John’s. His greatness, Jesus declared, pales beside those like us who enter God’s spiritual kingdom by trusting in the Son as Lord and Savior. Thus true greatness is to be like Jesus Christ, not like Elijah or John the Baptist.

ASK YOURSELF  
“Spirit and power.” How could these words more readily describe you and your ministry in the kingdom? Are these characteristics the sole possession of the overly demonstrably inclined? Or does “spirit and power” even have a gentle side in the cause of Christ?1   1  MacArthur, J. (2008). Daily readings from the life of Christ (p. 323). Moody Publishers.

November 6 – Blessings in Zarephath | Reformed Perspective

“… there were many widows in Israel in the days of Elijah when the heavens were shut up three years and six months, and a great famine came over all the land, and Elijah was sent to none of them but only to Zarephath.” – Luke 4:25-26 

Scripture reading: 1 Kings 17:7-16

These words of Jesus highlight the point of our passage in 1 Kings. Its purpose is not just to show us that apart from heeding the Word of God there is want, nor that wherever the Word of God is, there is blessing, but that these blessings can only be enjoyed by faith. Thus, while God reveals His wrath upon Israel, He reveals His covenant of grace to a pagan, but believing, widow. She is poor; she didn’t even have fuel for a fire! She and her young son have just enough food for one meal, before they die. And all they have is exactly what Elijah asks of her, promising that according to God’s Word, she will be supplied.

In the covenant of grace, God asks for everything! All we have and are. Like this widow, we either entrust everything to the Lord, receive back 100 fold, and with it eternal life, or we hang on to what little we have, die soon after, and lose everything. As the martyr missionary Steve Elliot said, “He is no fool who gives up what he cannot keep to gain what he cannot lose.” Thus, in the midst of famine, this widow and her son were miraculously supplied.

Eternal life and the blessings of a covenant relationship with the Lord are not assured by anything but by exercising faith in the Word of the Lord. For as Jesus says, “Whoever comes to me will never go hungry, whoever believes in me will never thirst” (John 6:35). 

Suggestions for prayer

Pray that regardless of your circumstancesyou may by faith, commit your life and future into the hands of our faithful Saviour, Jesus Christ.

Rev. Barry Beukema is a graduate of Calvin College and Westminster Theological Seminary, Philadelphia. He has pastored the Christian Reformed Churches in Burdett, Alberta and Smithers, British Columbia. He then pastored the URCNA churches of Smithers, BC, Thunder Bay, ON, Lacombe, AB, Neerlandia, AB, and is now pastoring the United Reformed Church of Taber, Alberta.Get this devotional delivered directly to your phone each day via our RP App. This devotional is made available by the Nearer To God Devotional team, who also make available in print, for purchase, at NTGDevotional.com.

Source: November 6 – Blessings in Zarephath

Your Bucket List? | Thoughts about God

He picked up the cloak that had fallen from Elijah and went back and stood on the bank of the Jordan. Then he took the cloak that had fallen from him and struck the water with it. “Where now is the LORD, the God of Elijah?” he asked. When he struck the water, it divided to the right and to the left, and he crossed over. The company of the prophets from Jericho, who were watching, said, “The spirit of Elijah is resting on Elisha.” And they went to meet him and bowed to the ground before him.”
2 Kings 2:13-16

The Bucket List‘ opened at theaters across the country this past week. It’s a movie about two older men who are diagnosed with a terminal illness and decide before they ‘kick the bucket‘ to do all the things they ever wanted to do before departing planet earth. According to The Associated Press, the ‘kick off box office take‘ was just under twenty million dollars and moved it to the number one spot at weekend box offices.

A life-threatening illness, even with a good long term prognosis, can cause people to focus on the future in a different perspective, but they are not likely to escape from the hospital and go on a juvenile joy ride. The point of the movie is that when faced with eminent death these two characters, played by Morgan Freeman and Jack Nicholson, look inward to themselves to satisfy all of their personal desires and to have the personal experiences they always wanted to have, before it is too late. It is all about them.

Contrast that with the last day of Elijah found in 2 Kings 2. When both Elijah and Elisha knew that it would be Elijah’s last day on earth, they made the most of it to create a legacy, to pass the mantle of leadership for the sake of those left behind. They took a tour and the elder showed the younger the ropes, so to speak. They focused not on worldly pleasure, but rather on a Godly legacy.

At the end of the day. Elijah was taken up and Elisha carried on and when he parted the water, the prophets said ‘The spirit of Elijah is resting on Elisha‘.

The movie actually ends on a spiritual note. After skydiving, racing, traveling and a host of other things, both characters come home and their lives and relationships are significantly changed for the good, as they focus on what really matters in life. I walked out with tears in my eyes and a warm feeling in my heart. I resolved to re-think my ‘bucket list’ to make sure my priorities are correct.

What is your ‘bucket list‘.  After all, we are all terminal. Before you depart, is it your goal to have all the fun you can, or to leave a Godly heritage and a spiritual legacy in your family, your community and your church? Who, or what, matters most to you in life? What has God called you to do in the limited amount of time you have to do it?   Maybe it is time to re-think your ‘bucket list.’
(a thought on life from John Grant)

By John Grant
used by permission

John Grant is a former Florida State Senator and is a practicing attorney. He is an active writer and frequent speaker.  He can be reached by e-mail at John.Grant@johngrant.net

FURTHER READING

The post Your Bucket List? can be found at Thoughts about God.

October 16 | 1 Kings 19; 1 Thessalonians 2; Daniel 1; Psalm 105 (Part 1)

doubtless elijah expected that, after the triumphant confrontation on Mount Carmel, Israel would turn back to the living God (1 Kings 19). As he had executed the false prophets, so Queen Jezebel herself would be eliminated—by the popular demand of an outraged populace determined to be faithful and loyal to the covenant. Perhaps even King Ahab would repent and come on board.

It doesn’t work out that way. King Ahab reports everything that has happened to Jezebel, and Jezebel lets Elijah know that he is as good as dead (19:2). The people are nowhere to be seen. “Elijah was afraid and ran for his life” (19:3), we are told. In fact, a textual variant (which may be original) reads “Elijah saw, and ran for his life”—i.e., he now saw the dimensions of the whole problem, and ran. He heads south to Beersheba on the southern edge of the kingdom of Judah, drops off his servant, and keeps on going. Eventually he arrives at Mount Horeb, the site of the giving of the Law. He is so deeply depressed he wants to die (19:4). Worse, he succumbs to not a little self-pity: everybody else has rejected God, all the Israelites have broken the covenant, all the prophets except Elijah have been put to death—”I am the only one left, and now they are trying to kill me too” (19:10).

One can sympathize with Elijah’s despair. In part, it is grounded in unfulfilled expectations. He thought that all that had taken place would trigger massive renewal. Now he feels not only isolated, but betrayed. And yet:

(1) He has his facts wrong. He knows that at least a hundred of the Lord’s prophets are still alive, even if they are in hiding (18:13).

(2) He is not in a fit state to judge the hearts of all the Israelites. Some may be loyal to Yahweh, but terrified of Jezebel, and therefore keeping their heads down. After all, isn’t that what he himself is doing?

(3) God himself assures Elijah that he has “reserved” for himself seven thousand people who have never bowed to Baal and never kissed him (19:18). Here is the beginning of a major biblical theme—the doctrine of the remnant. The covenant community as a whole may become apostate, but God Almighty still “reserves” for himself a faithful remnant—which in the fullness of time will become the nucleus of the fledgling New Testament church.

(4) God sometimes works and speaks in quiet ways, not in massive confrontation (19:11–13).

(5) Sooner or later even the strongest leaders, especially the strongest leaders, need a younger apprentice and helper to come alongside, shoulder part of the burden, and finally take over the work (19:19–21).1


1  Carson, D. A. (1998). For the love of God: a daily companion for discovering the riches of God’s Word. (Vol. 1, p. 315). Crossway Books.

October 15 | 1 Kings 18; 1 Thessalonians 1; Ezekiel 48; Psalm 104 (Part 1)

it is tempting to comment further on the Pauline triad found in 1 Thessalonians 1:3 (see meditation on October 11), but the confrontation on Mount Carmel (1 Kings 18) beckons.

The most shocking thing about that confrontation is that it was needed. These are the covenant people of God. It is not as if God has never disclosed himself to them. The corporate mind of the ten tribes of the northern kingdom has all but abandoned its heritage. When Elijah challenges the people with the words, “How long will you waver between two opinions? If the Lord is God, follow him; but if Baal is God, follow him” (18:21), the people say nothing.

Yet before we indulge in too many self-righteous musings, we need to reflect on how often the church has moved away from her moorings. The Great Awakening was a powerful movement of the Spirit of God, yet a century later many of the churches that had been filled with fresh converts, robust theology, and godly living had degenerated into Unitarianism. Who would have guessed that the land of Luther and the Reformation would have given us Hitler and the Holocaust? Why is it that twentieth-century evangelicalism, as it mushroomed between, say, 1930 and 1960, soon bred varieties of self-designated evangelicals whom no evangelical leader of the earlier period would have recognized as such? The sad reality is that human memory is short, selective, and self-serving. Moreover, each new generation begins with a slightly different baseline. Since all its members need conversion, the church is never more than a generation or two from extinction. If we forget this simple point, it becomes all too easy to rest on our laurels when we are comfortable, and somehow lose sight of our mission, not to say of our Maker and Redeemer.

The setup on Mount Carmel was spectacular: one prophet against 850, Yahweh against Baal—and Baal was often thought of as the god of fire. It is as if Elijah has set up the contest on Baal’s turf. His mocking words whip up the false prophets into an orgy of self-flagellation (18:28). By God’s instruction (18:36), Elijah increases the odds by soaking the sacrifice he is preparing. Then, in the evening, his own brief prayer brings down explosive fire from heaven, and the people cry, “The Lord—he is God! The Lord—he is God!” (18:39). And in response to Elijah’s intercessory prayer, the rain comes again to the parched land.

Something deep in the hearts of many Christians cries, “Do it again!”—not, of course, exactly the same thing, but a focused confrontation that elicits decisive and massive confession of the living God.

But did even this change Israel? Why or why not?1


1  Carson, D. A. (1998). For the love of God: a daily companion for discovering the riches of God’s Word. (Vol. 1, p. 314). Crossway Books.

Should Christians Expect to Hear a “Still Small Voice” from God? | Blog – Beautiful Christian Life

Photo by Simon English on Unsplash

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One of the first things I learned when I became an evangelical Christian in 1976, the year America elected a self-proclaimed “born again” Christian (Jimmy Carter), was that every Christian should expect to hear a “still small voice” from God. I learned this phrase from the King James Version (1611) of 1 Kings 19:12, long before I ever learned the location of the phrase in Scripture and long before I learned anything about the context of the phrase. I entered American evangelical theology, piety, and practice entirely naive about the history of revivalism and Pietism. Rather, I was given to think that every Christian receives direct revelations from the Holy Spirit—specific guidance as to what to do in a given situation.

Sometimes it was said or implied that whether one heard God’s “still, small voice” was determined by the degree of one’s faith. More typically, however, it was said or implied that hearing God’s still, small voice is a spiritual discipline not unlike proficiency in high-technology. The noise of life, perhaps our successes, it is said, can drown out God’s voice; but if we quiet ourselves, if we attend to God, we can “tune out” the background noise and “tune in” to the Spirit’s still, small voice.

This question recently arose at a conference at which I spoke—I do not recall which one, and it does not particularly matter. I try to collect the question and answer cards so that I can address those that we do not get to during the conference, and this one was at the top of the pile on my desk.

Allegorical interpretation is pervasive in the church today.

That this use of 1 Kings 19 is so widely accepted is a testament to the pervasiveness of allegorical interpretation of Scripture among evangelicals and even among those who profess the Reformed faith. Beginning in the third century (at least), there began to develop a way of reading Scripture that sought to ask and answer from a passage what it says about faith (doctrine), hope (eschatology), and love (ethics).

These are good questions, but the way by which the answers were often derived in the (late) Patristic and medieval periods were found wanting by the Reformers. They criticized this approach to Scripture because it sometimes assumed that a text must have embedded within it multiple senses. Second, the Reformers criticized it because it tended to ignore the literal or historical sense of the text in favor of one of the figurative (doctrinal, eschatological, or moral) senses. It was not that they did not know that there was a historical sense (they did), but that too often it was less interesting to them than the putative, figurative senses. They were less interested in what the text intended to say in its original context or even in its broader redemptive-historical context.

The attraction of the figurative senses is as strong today as it was then. The real question behind the search for the figurative senses is: what does the text mean to me or for me? It is one thing to ask, “What does this passage, taken in its original context, accounting for the intent of the human author—so far as possible—and the divine author—so far as the text allows us to determine it—teach us about what we ought to believe, for what we ought to hope, and how we ought to live?” and quite another to ignore the original context or worse, mention that context and then apply it as though the original context and intent is irrelevant.

In some ways, the latter approach is even more dangerous because it is practically identical to the first but covers itself with a fig leaf of respectability. In truth, neither approach cares to allow original intent or the original context to govern how the text is understood and applied. To move from 1 Kings 19 to post-canonical “still, small voices” is an allegorical reading (i.e., a figurative interpretation seeking a doctrine) of which Origen or Ambrose of Milan would be proud. [1]

We are not Elijah. 

I doubt that John Chrysostom used this text this way, because he was so committed to the original intent and context of the text of Scripture. The first point to be made here is that you and are not Elijah. This passage is not about you or me. It speaks to us about how God delivered Elijah, but it is not about us. The proper approach to Scripture is not to haul it out of its context but rather, as Michael Horton has taught us, for us to seek to find ourselves in God’s story of redemption.

1 Kings 19 tells the story of the consequences of Elijah’s slaughter of the prophets of Baal, of the wrath of an ungodly ruler (Jezebel), and Elijah’s unbelieving response. Jezebel had sworn a covenant, an oath “So may the gods do to me and more also, if I do not make your life as the life of one of them by this time tomorrow” (1 Kings 19:2; ESV). This was a blood oath. This is the same sort of oath Yahweh himself had implied when he walked between the pieces (Gen. 15). Elijah was terrified (v. 3). He knew what such an oath meant. He was depressed (vv. 4–8). It is in this context that Scripture says that the Word of Yahweh came to him (v. 9).

The God of the covenant, who himself had sworn a covenant to redeem his people, queried him, and Elijah laid out his complaint to the Lord, that he, Yahweh, was falling down on the job by allowing his prophets to be killed and persecuted (vv. 9–10). Yahweh responded by instructing him to stand on a mount “before Yahweh.” A great wind passed by, an earthquake shook the earth, and fire raged, but Yahweh was said not to be “in” them. Counterintuitively, he was, however, in “the still, small voice.”

God is faithful to his promises.

The point of the passage is that Yahweh defied Elijah’s expectations. He was no less sovereign than he had been when he slayed the prophets of Baal or when he had defeated Pharaoh. His point was that, despite Elijah’s unbelief and fear, he was fulfilling his promise. He was with Elijah. He was not done saving his people. He had not abandoned them. Elijah was wrong. He was not alone. There were yet 7,000 who had not bowed the knee to Baal (v.18).

The intent of the passage is not to teach a doctrine or practice of secret revelation or private guidance. The point of the passage is Yahweh’s faithfulness to his promises. Nothing in this passage suggests that we should be listening for a “still, small voice” from Yahweh.

The point is that salvation comes in unexpected ways. It would be a far better application of this passage to say that Jesus is God’s still, small voice. The Jews were looking for a Messiah with earthly, political, and military power. They would not accept a crucified and risen Messiah. Like the “still, small voice,” God the Son incarnate was unexpected and unsatisfactory. People often ignore the fact that Elijah continued to complain after the “still, small, voice.” He wanted more.

At the conference the objection was made that God is still able to speak in still, small voices. Certainly, but the objection misses the point. He is also able to use his prophets to slaughter false prophets, chase his prophets into the wilderness, and use his prophets to install kings. He is also capable of speaking into nothing and making worlds. God is what he is. What God is able to do is beside the point. What matters here is what God has promised to do and what he has commanded us to do.

God’s Word written is sufficient for the Christian faith and the Christian life.

God has nowhere promised to reveal himself privately, directly, specifically apart from his Holy Scriptures. God’s Word written is sufficient for the Christian faith and the Christian life. Sola scriptura. Everything we need to know, to believe, is revealed in his Word. Everything we need to know to live the Christian life, all the guidance we need is in his Word.

The abuse of 1 Kings 19:12 presumes that Scripture is not sufficient. The truth is that God is not going to tell you directly, privately, through a “still, small voice” whether to attend this college or that, whether to take this job or that, or to marry this person or not. He has commanded us to work. He has told us to fulfill our vocation in this world, to love God with all our faculties and to love our neighbor as ourselves. Education is a good thing. Which school to attend is a prudential judgment. Which person to marry comes down to the way one answers some important questions: is your intended a believer? Are you prepared to live with and love this person for the rest of your life?”

Asking God for special, extra-biblical revelation is not only unwise, it marginalizes God’s Word and seeks to know what is secret, what is hidden (Deut. 29:29) at the expense of what has already been revealed. Perhaps we seek extra-biblical revelation because we are dissatisfied with what God has already said?

Whatever the reason, believer, know that you are free to live your life without the bondage of the “still, small voice.” Unless you are Elijah the Prophet (and you are not) there is no such thing. The good news is that God has revealed his Word and his moral will and we are free in Christ to follow that Word and to obey his will, in union with Christ, in communion with his church.

Recommended:

The Secret of Knowing God’s Will

Audio: The Secret of Knowing God’s Will (1)

Audio: The Secret of Knowing God’s Will (2)

Audio: The Secret of Knowing God’s Will (3)

Audio: The Secret of Knowing God’s Will (4)

Audio:  http://www.agradio.org/resource/a-still-small-voice


This article by R. Scott Clark was first published under the title “On Still Small Voices and Allegories” at https://heidelblog.net/2017/11/on-still-small-voices-and-allegories/ and was originally featured at Beautiful Christian Life on May 29, 2018.

Notes:

[1] I do not see the Fathers appealing to this text often. Tertullian appealed to it contra Marcion to defend the reality of divine manifestations in the OT. Matthew Henry uses the phrase to distinguish between the thundering of the law and the sweetness of the gospel. “Whenever it thunders let us think of this psalm; and, whenever we sing this psalm, let us think of the dreadful thunder-claps we have sometimes heard, and thus bring God’s words and his works together, that by both we may be directed and quickened to give unto him the glory due unto his name; and let us bless him that there is another voice of his besides this dreadful one, by which God now speaks to us, even the still small voice of his gospel, the terror of which shall not make us afraid.” Matthew Henry, Matthew Henry’s Commentary on the Whole Bible: Complete and Unabridged in One Volume (Peabody: Hendrickson, 1994), 782.

https://www.beautifulchristianlife.com/blog/should-christians-expect-to-hear-a-still-small-voice-from-god