In 1 Kings Chapter 17, Elijah the Tishbite just appears in history. He supplies no background other than he is a Tishbite indicating that he was an inhabitant from Tishbe in Gilead. Gilead was a rugged, mountainous region located in the central Transjordan, east of the Jordan River in modern-day Jordan. It was a fertile, forested area stretching from the Yarmuk River in the north to the plains of Moab in the south, serving as a key border territory buffer between Israel and Damascus.
Elijah’s reference to being a Tishbite indicated that he was an outsider or a “sojourner” to the land of Samaria from a rugged, rural area east of the Jordan River, rather than a palace insider. He was a “nobody from nowhere”, a “hairy man” representing a wilderness messenger who stood in contrast to the lifestyle of King Ahab and his wife, Jezebel in Samaria. Although Elijah’s life represented a nomadic simplicity, he was a fearless messenger of God dwelling in a foreign or unsettled region.
As if God had flipped Elijah into the air, he hits the ground on fire with a message from God, “As the Lord God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word”. Elijah, afterwards, is instructed by God to leave and hide himself by the brook Cherith, before Jordan. This was, no doubt, in anticipation of a vengeful response from Ahab the King. Elijah is told by God that ravens will care for his well-being bringing him meat and bread. In time when the brook Cherith dried from the drought, Elijah was then sent to the widow of a man named Zarephath, located in the region of Sidon. There, God had prepared means at this house to sustain Elijah.
The finality of Elijah’s ministry culminated with Elijah challenging Ahab to a revelation of what source of power, either Baal or the righteousness God in Heaven were to be revered and followed by God’s people. Elijah presented a proposal to offer a bullock each, Baal followers and himself; the deity who answered by fire would be identified as the Supreme God of all. Challenge was accepted.
The outcome of the challenge resulted in God in Heaven sending fire to consume Elijah’s sacrifice followed by the destruction of 450 Baal worshippers of Jezebel. Elijah challenged the people to choose whom they would serve and God in Heaven was chosen. Maybe Elijah should have praised his God and moved on to greater challenges. Instead, when Jezebel became infuriated from the destruction of her Baal worshippers, Elijah received a death sentence from Jezebel and frantically went on the run and hid in a cave in great fear.
Appeals from God to “reboot” Elijah’s ministry failed. Elijah could only focus on his times of ministering “alone” in the past rather than through the power of God that had sustained him wherever and whenever God had sent him. He openly relinquished his calling to Elisha and was taken to Heaven in a Chariot of Fire.
Conclusions for our Lives from Elijah’s
If we were to sum up our evaluation of Elijah’s ministry with negative implications, justified by his declarations after Jezebel’s threat, we would be in error (Matt. 7: 1). The Word of God is “as a two-edged sword” and may often divide listeners rather than encourage and empower (Heb. 4: 12). When readying to deliver a message for God, the urgency for divine intervention and deliverance are not just complimentarily requests, but sound critical encouragement for both the deliverer and the recipient
(Eph. 6: 19) (1 Cor. 2: 4-5) (2 Tim. 4: 2).
Listeners are encouraged to be filled with the Spirit that they may discern Spirit-led messages that uplift the name of Christ and encourage the brethren as presented in the Word of God. This in turn requires listeners to be knowledgeable and equipped with the “Whole Armor of God” (Eph. 6: 13).
Elijah’s appearance at the Transfiguration of Christ substantiates him as the “Messenger of God’s Choice” not only for that time, but for any time; his fearlessness and boldness in his deliverance exemplify Elijah as a model for all preachers and spokespersons. It should be noticed that Elijah’s ministerial impact on countless rebellious Israelites did as God’s Word is promised to accomplish; God’s Word does not return unto Him void or empty (Isa. 55: 11).
Elijah’s obedience to God’s calling during one of the most ruthless and godless times of Israel’s history, and his unwavering performance of effectiveness challenged the people to repentance, and brief periods of revival turning back to God’s ways occurred (1 Kings 18: 38-39).
This understanding will have the same effect on all generations that hear, understand, and turn from their wicked ways and call on God
(2 Chron. 7: 14) if delivered by believing spokespersons undergirded by the presence of the Holy Spirit and empowered by the knowledge of God’s Word.
It is often noticeable when observing human behavior, less important achievements as well as debatable negative concepts and beliefs are often the ones preachers, teachers, and other spokespersons are monitored and evaluated by listeners (1 Cor. 1: 18). It has been said that “it is often easier to pull others down to a lower level rather than to work to raise self up to higher standards (paraphrased from Ralph Waldo Emerson).” This reasoning is often recognized as a “built in defense mode” to justify less acceptable performances that yield, unfortunately, less expected results. More than not, this reasoning can hinder the maturity and performance of young believers and continue to substantiate the premise that “although the harvest is still great and needing attention, the laborers who are categorized as being few, may sadly continue to be so or even become fewer!
Sower's Field by L. Michael Schoonover 