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Elias, Elijah
[Elī'as, Elī'jah] - god is jehovah or god himself.
1. Elias is the Greek form of Elijah (Matt. 11:14). Elijah the Tishbite is the grandest and most romantic character Israel ever produced (1 Kings 17; 18; 19).
The Man Who Had No Fear of Man
No career in the Old Testament is more vividly portrayed, or has as much fascination as that of the unique character of Elijah. The New Testament attests to his greatness and reveals what an indelible impression he made upon the mind of his nation. All we know of him before his dramatic appearance can be summed up in the words: "Elijah the Tishbite, who was of the inhabitants of Gilead" (1 Kings 17:1 ). Scripture is silent about his past history. Suddenly and with abrupt impetuosity the figure of the prophet bursts upon the scene to rebuke the godless and to reawaken and restore the nation of which he was a part. This man of iron is presented in many ways:
As a fearless, bold and dauntless reformer (1 Kings 18:17-46).
As a rebuker of kings (1 Kings 21:20; 2 Kings 1:16).
As a mighty intercessor, praying with faith and intensity (1 Kings 17:20, 22; 1 Kings 18:36-38; Jas. 5:17).
As a man prone to discouragement (1 Kings 19:4).
As one capable of fallible judgment (1 Kings 19:4, 18).
As a prophet divinely honored (2 Kings 2:11; Matt. 17:3).
As a performer of miracles (1 Kings 19:8).
As a God-inspired prophet ready to obey and trust God (1 Kings 17:1; 1 Kings 21:9-24; 2 Kings 1:2-17).
As a saint whose end was glorious (2 Kings 2:1).
Both mystery and majesty are associated with Elijah, the mightiest of the prophets. His history in 1 Kings can be appropriately studied under five prepositions:
Before Ahab (1 Kings 17:1). When God commands us to speak, no thought of peril need make us dumb.
By Cherith (1 Kings 17:2-7). Faith moves on, trusting that when the first step is taken the next will be revealed.
At Zarephath (1 Kings 17:10, 24). Elijah was miraculously fed on three occasions - by ravens (1 Kings 17:6); by a widow (1 Kings 17:9); by an angel (1 Kings 19:5-8).
On Carmel (1 Kings 18). Here we see the power of a fully surrendered man.
In the wilderness (1 Kings 19). The overwrought prophet suffered a lapse of confidence, but was quickly restored.
Elijah, the rugged prophet, suggests John the Baptist, who came in the same spirit and power of the prophet.
Note these points of correspondence:
Their familiarity with the deserts and solitude.
Their austere manner and dress.
Their strong reproof of prevailing evils.
Their intrepid fidelity in calling all classes to repentance.
Their exposure of the wrath of a wicked king.
Their continued influence after death through disciples.
Their fruitful labors. "Many of the children of Israel did they turn to the Lord their God."
2. A son of Harim who married a foreign wife during the exile (Ezra 10:21).
3. A Benjamite and son of Jeroham, resident at Jerusalem (1 Chron. 8:27).
4. An Israelite induced to put away his foreign wife. (Ezra 10:26).
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Morning and Evening by Charles Spurgeon
December 14: Morning"They go from strength to strength." - Psalm 84:7
They go from strength to strength. There are various renderings of these words, but all of them contain the idea of progress.
Our own good translation of the authorized version is enough for us this morning. "They go from strength to strength." That is, they grow stronger and stronger. Usually, if we are walking, we go from strength to weakness; we start fresh and in good order for our journey, but by-and-by the road is rough, and the sun is hot, we sit down by the wayside, and then again painfully pursue our weary way. But the Christian pilgrim having obtained fresh supplies of grace, is as vigorous after years of toilsome travel and struggle as when he first set out. He may not be quite so elate and buoyant, nor perhaps quite so hot and hasty in his zeal as he once was, but he is much stronger in all that constitutes real power, and travels, if more slowly, far more surely. Some gray-haired veterans have been as firm in their grasp of truth, and as zealous in diffusing it, as they were in their younger days; but, alas, it must be confessed it is often otherwise, for the love of many waxes cold and iniquity abounds, but this is their own sin and not the fault of the promise which still holds good: "The youths shall faint and be weary, and the young men shall utterly fall, but they that wait upon the Lord shall renew their strength; they shall mount up with wings as eagles, they shall run and not be weary, and they shall walk and not faint." Fretful spirits sit down and trouble themselves about the future. "Alas!" say they, "we go from affliction to affliction." Very true, O thou of little faith, but then thou goest from strength to strength also. Thou shalt never find a bundle of affliction which has not bound up in the midst of it sufficient grace. God will give the strength of ripe manhood with the burden allotted to full-grown shoulders.
Evening
"I am crucified with Christ." - Galatians 2:20
The Lord Jesus Christ acted in what he did as a great public representative person, and his dying upon the cross was the virtual dying of all his people. Then all his saints rendered unto justice what was due, and made an expiation to divine vengeance for all their sins. The apostle of the Gentiles delighted to think that as one of Christ's chosen people, he died upon the cross in Christ. He did more than believe this doctrinally, he accepted it confidently, resting his hope upon it. He believed that by virtue of Christ's death, he had satisfied divine justice, and found reconciliation with God. Beloved, what a blessed thing it is when the soul can, as it were, stretch itself upon the cross of Christ, and feel, "I am dead; the law has slain me, and I am therefore free from its power, because in my Surety I have borne the curse, and in the person of my Substitute the whole that the law could do, by way of condemnation, has been executed upon me, for I am crucified with Christ."
But Paul meant even more than this. He not only believed in Christ's death, and trusted in it, but he actually felt its power in himself in causing the crucifixion of his old corrupt nature. When he saw the pleasures of sin, he said, "I cannot enjoy these: I am dead to them." Such is the experience of every true Christian. Having received Christ, he is to this world as one who is utterly dead. Yet, while conscious of death to the world, he can, at the same time, exclaim with the apostle, "Nevertheless I live." He is fully alive unto God. The Christian's life is a matchless riddle. No worldling can comprehend it; even the believer himself cannot understand it. Dead, yet alive! crucified with Christ, and yet at the same time risen with Christ in newness of life! Union with the suffering, bleeding Saviour, and death to the world and sin, are soul-cheering things. O for more enjoyment of them!
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Reading 2: The Sign of Immanuel
Years after God made the kingdom of Israel great through King David, God's people were again disobedient to his laws and commandments. The nation of Israel became divided into two: one country was called Israel and the other was called Judah. So God sent messengers, called prophets, to announce his words to the people. Isaiah gave this prophecy first to King Ahaz of Judah when his country was about to be invaded by the armies of Israel and Aram. The king was fearful; he was not trusting God to take care of him and his country. The prophecy was fulfilled a short time later when a young woman, who may have been Isaiah's wife, became pregnant ( Isaiah 8:3-10). But the prophecy was also fulfilled much later when another young woman, Mary, became pregnant (Luke 1:26-38).
Isaiah 7:10 - 8:10
10 Again the LORD spoke to Ahaz, 11 "Ask the LORD your God for a sign, whether in the deepest depths or in the highest heights."
12 But Ahaz said, "I will not ask; I will not put the LORD to the test."
13 Then Isaiah said, "Hear now, you house of David! Is it not enough to try the patience of men? Will you try the patience of my God also? 14 Therefore the Lord himself will give you a sign: The virgin will be with child and will give birth to a son, and will call him Immanuel. 15 He will eat curds and honey when he knows enough to reject the wrong and choose the right. 16 But before the boy knows enough to reject the wrong and choose the right, the land of the two kings you dread will be laid waste. 17 The LORD will bring on you and on your people and on the house of your father a time unlike any since Ephraim broke away from Judah--he will bring the king of Assyria."
18 In that day the LORD will whistle for flies from the distant streams of Egypt and for bees from the land of Assyria. 19 They will all come and settle in the steep ravines and in the crevices in the rocks, on all the thornbushes and at all the water holes. 20 In that day the Lord will use a razor hired from beyond the River--the king of Assyria--to shave your head and the hair of your legs, and to take off your beards also. 21 In that day, a man will keep alive a young cow and two goats. 22 And because of the abundance of the milk they give, he will have curds to eat. All who remain in the land will eat curds and honey. 23 In that day, in every place where there were a thousand vines worth a thousand silver shekels, there will be only briers and thorns. 24 Men will go there with bow and arrow, for the land will be covered with briers and thorns. 25 As for all the hills once cultivated by the hoe, you will no longer go there for fear of the briers and thorns; they will become places where cattle are turned loose and where sheep run.
Isaiah 8
Assyria, the LORD's Instrument
1 The LORD said to me, "Take a large scroll and write on it with an ordinary pen: Maher-Shalal-Hash-Baz. 2 And I will call in Uriah the priest and Zechariah son of Jeberekiah as reliable witnesses for me."
3 Then I went to the prophetess, and she conceived and gave birth to a son. And the LORD said to me, "Name him Maher-Shalal-Hash-Baz. 4 Before the boy knows how to say 'My father' or 'My mother,' the wealth of Damascus and the plunder of Samaria will be carried off by the king of Assyria."
5 The LORD spoke to me again:
6 "Because this people has rejected
the gently flowing waters of Shiloah
and rejoices over Rezin
and the son of Remaliah,
7 therefore the Lord is about to bring against them
the mighty floodwaters of the River--
the king of Assyria with all his pomp.
It will overflow all its channels,
run over all its banks
8 and sweep on into Judah, swirling over it,
passing through it and reaching up to the neck.
Its outspread wings will cover the breadth of your land,
O Immanuel!"
9 Raise the war cry, you nations, and be shattered!
Listen, all you distant lands.
Prepare for battle, and be shattered!
Prepare for battle, and be shattered!
10 Devise your strategy, but it will be thwarted;
propose your plan, but it will not stand,
for God is with us.
Further Study
JUST THE FACTS
- What did God want Ahaz to do? (7:11)
- What was the sign God promised to send? (7:14)
- What was the boy going to eat? (7:15)
- This prophecy was meant for Ahaz's time, but it was also a foreshadowing of Jesus' coming. Why do you think the prophet gave two meanings to these verses?
- "Immanuel" (7:14) means "God with us. " When do we use the name "Immanuel" today? Can you think of a song about Immanuel?
The sign God gave to Ahaz--a virgin giving birth to a son and naming him Immanuel--is a key promise about the coming of Jesus Christ. When Jesus came to earth, God really was with us.
POINTS OF INTEREST
7:15 The land was devastated by the Assyrians, so there was no harvest. The people lived on anything they could find on the land. What they found was curds and honey; these two items refer to a simple diet of natural foods. Curds were a kind of yogurt.
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In medieval Europe, there were cathedral services each evening leading up to Christmas Eve. Each service would begin with an antiphon, a choral call to worship. There were seven "Great O Antiphons," beginning with the Latin word vini ("come"), followed by the Latin words for "O Wisdom," "O Lord," "O Branch of Jesse," "O Key of David," "O Dayspring," "O King of Nations," and "O Emmanuel." These choral prayers were rotted in messianic titles used by the prophets in the Old Testament, pleas for God to come. During the 1800s, various English translations of the "Great O Antiphons" were made. This well-loved British version is the work of Thomas Alexander Lacey, who was born December 20, 1853.
O come, O come, Emmanuel!
Redeem thy captive Israel
That into exile drear is gone,
Far from the face of God's dear Son.
O come, thou Branch of Jesse! Draw
The quarry from the lion's claw;
From the dread caverns of the grave,
From nether hell, thy people save.
O come, O come, thou Dayspring bright!
Pour on our souls thy healing light;
Dispel the long night's ling'ring gloom,
And pierce the shadows of the tomb.
Rejoice! Rejoice! Emmanuel
Shall come to thee, O Israel.
"They shall call his name Immanuel," which is translated, "God with us." --Matthew 1:23
Today's reading is from Near to the Heart of God by Robert J. Morgan.
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