Earlier text: INORDINATE LOVE OF GAIN.Under the perverted rule of Ahab, Israel departed from God and corrupted their ways before him. “And Ahab the son of Omri did evil in the sight of the Lord above all that were before him. And it came to pass, as if it had been a light thing for him to walk in the sins of Jeroboam the son of Nebat, that he took to wife Jezebel, the daughter of Ethbaal king of the Zidonians, and went and served Baal, and worshiped him. And he reared up an altar for Baal in the house of Baal, which he had built in Samaria. And Ahab made a grove; and Ahab did more to provoke the Lord God of Israel to anger than all the kings of Israel that were before him.” Ahab was weak in moral power. He did not have a high sense of sacred things; he was selfish and unprincipled. His union by marriage with a woman of decided character and positive temperament, who was devoted to idolatry, made them both special agents of Satan to lead the people of God into idolatry and terrible apostasy. The determined spirit of Jezebel molded the character of Ahab. His selfish nature was incapable of appreciating the mercies of God to his people, and his obligation to God as the guardian and leader of Israel. The fear263 of God was daily growing less in Israel. The blasphemous tokens of their blind idolatry were to be seen among the Israel of God. There were none who dared to expose their lives by openly standing forth in opposition to the prevailing blasphemous idolatry. The altars of Baal, and the priests of Baal who sacrificed to the sun, moon, and stars, were conspicuous everywhere. They had consecrated temples and groves, wherein the work of men’s hands was placed to be worshiped. The benefits which God gave to this people called forth from them no gratitude to the Giver. All the bounties of Heaven,—the running brooks, the streams of living waters, the gentle dew, the showers of rain which refreshed the earth and caused their fields to bring forth abundantly,—these they ascribed to the favor of their gods. Elijah’s faithful soul was grieved. His indignation was aroused, and he was jealous for the glory of God. He saw that Israel was plunged into fearful apostasy. And when he called to mind the great things that God had wrought for them, he was overwhelmed with grief and amazement. But all this was forgotten by the majority of the people. He went before the Lord, and with his soul wrung with anguish, pleaded for him to save his people if it must be by judgments. He pleaded with God to withhold from his ungrateful people dew and rain, the treasures of heaven, that apostate Israel might look in vain to their gods, their idols of gold, wood, and stone, the sun, moon, and stars, to water and enrich the earth, and cause it to bring forth plentifully. The Lord told Elijah that he had heard his prayer, and would withhold dew and rain from his people until they should turn unto him with repentance. ACHAN’S SIN AND PUNISHMENT.
God had specially guarded his people against mingling with the idolatrous nations around them, lest their hearts should be deceived by the attractive groves and shrines, temples and altars, which were arranged in the most expensive, alluring manner to pervert the senses, so that God would be supplanted in the minds of the people. The city of Jericho was devoted to the most extravagant idolatry. The inhabitants were very wealthy; but all the riches that God had given them they counted as the gift of their gods. They had gold and silver in abundance; but like the people before the flood, they were corrupt and blasphemous, and insulted and provoked the God of Heaven by their wicked works. God’s judgments were awakened against Jericho. It was a stronghold. But the Captain of the Lord’s host himself came from Heaven to lead the armies of Heaven in an attack upon the city. Angels of God laid hold of the massive walls and brought them to the ground. God had said that the city of Jericho should be accursed, and that all should perish except Rahab and her household. These should be saved because of the favor that Rahab showed the messengers of the Lord. The word of the Lord to the people was, “And ye, in any wise keep yourselves from the accursed thing, lest ye make yourselves accursed, when ye take of the accursed thing, and make the camp of Israel a curse, and trouble it.” “And Joshua adjured them at that time, saying, Cursed be the man before the Lord, that riseth up and buildeth this city Jericho; he shall lay the foundation thereof in his first-born, and in his youngest son shall he set up the gates of it.” Josh. 6:18, 26. God was very particular in regard to Jericho, lest the people should be charmed with the things that the inhabitants had worshiped, and their hearts be diverted from God. He guarded his people by most positive commands; yet notwithstanding the solemn injunction from God by the mouth of Joshua, Achan ventured to transgress. His covetousness led him to take of the treasures that God had forbidden him to touch because the curse of God was upon them. And because of this man’s sin, the Israel of God were as weak as water before their enemies. Joshua and the elders of Israel were in great affliction. They lay before the ark of God in most abject humility, because the Lord was wroth with his people. They prayed and wept before God. The Lord spoke to Joshua,265 “Get thee up; wherefore liest thou thus upon thy face? Israel hath sinned, and they have also transgressed my covenant which I commanded them; for they have even taken of the accursed thing, and have also stolen, and dissembled also, and they have put it even among their own stuff. Therefore the children of Israel could not stand before their enemies, but turned their backs before their enemies because they were accursed; neither will I be with you any more, except ye destroy the accursed from among you.” I have been shown that God here illustrates how he regards sin among those who profess to be his commandment-keeping people. Those whom he has specially honored with witnessing the remarkable exhibitions of his power, as did ancient Israel, and who will even then venture to disregard his express directions, will be subjects of his wrath. He would teach his people that disobedience and sin are exceedingly offensive to him, and are not to be lightly regarded. He shows us that when his people are found in sin, they should at once take decided measures to put that sin from them, that his frown may not rest upon them all. But if the sins of the people are passed over by those in responsible positions, his frown will be upon them, and the people of God, as a body, will be held responsible for those sins. In his dealings with his people in the past, the Lord shows the necessity of purifying the church from wrongs. One sinner may diffuse darkness that will exclude the light of God from the entire congregation. When the people realize that darkness is settling upon them, and they do not know the cause, they should seek God earnestly, in great humility and self-abasement, until the wrongs which grieve his Spirit are searched out and put away. The prejudice which has arisen against us because we have reproved the wrongs that God has shown me existed, and the cry that has been raised of harshness and severity, are unjust. God bids us speak, and we will not266 be silent. If wrongs are apparent among his people, and if the servants of God pass on indifferent to them, they virtually sustain and justify the sinner, and are alike guilty, and will just as surely receive the displeasure of God; for they will be made responsible for the sins of the guilty. In vision I have been pointed to many instances where the displeasure of God has been incurred by a neglect on the part of his servants to deal with the wrongs and sins existing among them. Those who have excused these wrongs have been thought by the people to be very amiable and lovely in disposition, simply because they shunned to discharge a plain Scriptural duty. The task was not agreeable to their feelings; therefore they avoided it. The spirit of hatred which has existed with some because the wrongs among God’s people have been reproved, has brought blindness and a fearful deception upon their own souls, making it impossible for them to discriminate between right and wrong. They have put out their own spiritual eyesight. They may witness wrongs, but they do not feel as did Joshua, and humble themselves because the danger of souls is felt by them. The true people of God, who have the spirit of the work of the Lord, and the salvation of souls at heart, will ever view sin in its real, sinful character. They will always be on the side of faithful and plain dealing with sins which easily beset the people of God. Especially in the closing work for the church, in the sealing time of the one hundred and forty-four thousand who are to stand without fault before the throne of God, will they feel most deeply the wrongs of God’s professed people. This is forcibly set forth by the prophet’s illustration of the last work under the figure of the men each having a slaughter weapon in his hand. One man among them was clothed with linen, with a writer’s inkhorn by his side. “And the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.” Who are standing in the counsel of God at this time? Is it those who virtually excuse wrongs among the professed people of God, and who murmur in their hearts, if not openly, against those who would reprove sin? Is it those who take their stand against them, and sympathize with those who commit wrong? No, indeed! Unless they repent, and leave the work of Satan in oppressing those who have the burden of the work, and in holding up the hands of sinners in Zion, they will never receive the mark of God’s sealing approval. They will fall in the general destruction of the wicked, represented by the work of the five men bearing slaughter weapons. Mark this point with care: Those who receive the pure mark of truth, wrought in them by the power of the Holy Ghost, represented by a mark by the man in linen, are those “that sigh and that cry for all the abominations that be done” in the church. Their love for purity and the honor and glory of God is such, and they have so clear a view of the exceeding sinfulness of sin, that they are represented as being in agony, even sighing and crying. Read the ninth chapter of Ezekiel. But the general slaughter of all those who do not thus see the wide contrast between sin and righteousness, and do not feel as those do who stand in the counsel of God and receive the mark, is described in the order to the five men with slaughter weapons: “Go ye after him through the city, and smite; let not your eye spare, neither have ye pity; slay utterly old and young, both maids, and little children, and women; but come not near any man upon whom is the mark; and begin at my sanctuary.” In the case of Achan’s sin, God said to Joshua, “Neither will I be with you any more, except ye destroy the accursed from among you.” How does this instance compare with the course pursued by those who will not raise their voice against sin and wrong, but whose sympathies are ever found with those who trouble the camp of Israel with their sins? Said God to Joshua, “Thou canst not stand before thine enemies, until ye take away the accursed thing from among you.” He pronounced268 the punishment which would follow the transgression of his covenant. Joshua then began a diligent search to find out the guilty one. He took Israel by their tribes, then by their families, and next individually; and Achan was designated as the guilty one. But that the matter might be plain to all Israel, that there should be no occasion given them to murmur, and to say that the guiltless was made to suffer, Joshua used policy. He knew that Achan was the transgressor, and that he had concealed his sin, and provoked God against his people. Joshua discreetly induced Achan to make confession of his sin, that God’s honor and justice might be vindicated before Israel. “And Joshua said unto Achan, My son, give, I pray thee, glory to the Lord God of Israel, and make confession unto him; and tell me now what thou hast done; hide it not from me. “And Achan answered Joshua, and said, Indeed I have sinned against the Lord God of Israel, and thus and thus have I done. When I saw among the spoils a goodly Babylonish garment, and two hundred shekels of silver, and a wedge of gold of fifty shekels weight, then I coveted them, and took them; and, behold, they are hid in the earth in the midst of my tent, and the silver under it. So Joshua sent messengers, and they ran unto the tent; and, behold, it was hid in his tent, and the silver under it. And they took them out of the midst of the tent, and brought them unto Joshua, and unto all the children of Israel, and laid them out before the Lord. And Joshua, and all Israel with him, took Achan the son of Zerah, and the silver, and the garment, and the wedge of gold, and his sons, and his daughters, and his oxen, and his asses, and his sheep, and his tent, and all that he had; and they brought them unto the valley of Achor. And Joshua said, Why hast thou troubled us? the Lord shall trouble thee this day. And all Israel stoned him with stones, and burned them with fire after they had stoned them with stones.” The Lord told Joshua that Achan had not only taken the things which he had positively charged them not to269 take, lest they be accursed, but he had stolen, and had also dissembled. The Lord said that Jericho and all its spoils should be consumed, except the gold and silver, which were to be reserved for the treasury of the Lord. The victory of taking Jericho was not obtained through warfare, or the exposure of the people. The Captain of the Lord’s host had led the armies of Heaven. The battle was the Lord’s; it was he who fought the battle. The children of Israel did not strike a blow. The victory and glory were the Lord’s, and the spoils were his. He directed all to be consumed except the gold and silver, which he reserved for his treasury. Achan understood well the reserve made, and that the treasures of gold and silver which he coveted were the Lord’s. He stole from God’s treasury for his own benefit. COVETOUSNESS AMONG GOD’S PEOPLE.
I saw that many who profess to be keeping the commandments of God are appropriating to their own use the means which the Lord has intrusted to them, and which should come into his treasury. They rob God in tithes and in offerings. They dissemble, and withhold from him to their own hurt. They bring leanness and poverty upon themselves and darkness upon the church, because of their covetousness, their dissembling, and their robbing God in tithes and in offerings. I saw that many souls will sink in darkness because of their covetousness. The plain, straight testimony must live in the church, or the curse of God will rest upon his people as surely as it did upon ancient Israel because of their sins. God holds his people, as a body, responsible for the sins existing in individuals among them. If the leaders of the church neglect to diligently search out the sins which bring the displeasure of God upon the body, they become responsible for these sins. But to deal with minds is the nicest work in which men ever engaged. All are not fitted to correct the erring. They have not wisdom to deal justly, while loving mercy. They are not inclined to see the necessity of mingling love and270 tender compassion with faithful reproofs. Some are ever needlessly severe, and do not feel the necessity of the injunction of the apostle, “And of some have compassion, making a difference; and others save with fear, pulling them out of the fire.” There are many who do not have the discretion of Joshua, and who have no special duty to search out wrongs, and to deal promptly with the sins existing among them. Let not such hinder those who have the burden of this work upon them; let them not stand in the way of those who have this duty to do. Some make it a point to question, and doubt, and find fault, because others do the work that God has not laid upon themselves. These stand directly in the way to hinder those upon whom God has laid the burden of reproving and correcting prevailing sins, that his frown may be turned away from his people. Should a case like Achan’s be among us, there are many who would accuse those who might act the part of Joshua in searching out the wrong, of having a wicked, fault-finding spirit. God is not to be trifled with, and his warnings disregarded with impunity by a perverse people. I was shown that the manner of Achan’s confession was similar to the confessions that some among us have made and will make. They hide their wrongs, and refuse to make a voluntary confession, until God searches them out, and then they acknowledge their sins. A few persons pass on in a course of wrong, until they become hardened. They may even know that the church is burdened, as Achan knew that Israel were made weakened before their enemies because of his guilt. Yet their consciences do not condemn them. They will not relieve the church by humbling their proud, rebellious hearts before God, and putting away their wrongs. God’s displeasure is upon his people, and he will not manifest his power in the midst of them while sins exist among them, and are fostered by those in responsible positions. Those who work in the fear of God to rid the church of hindrances, and to correct grievous wrongs, that the people of God may see the necessity of abhorring sin,271 and may prosper in purity, and that the name of God may be glorified, will ever meet with resisting influences from the unconsecrated. Zephaniah thus describes the true state of this class, and the terrible judgments that will come upon them:—
“And it shall come to pass at that time, that I will search Jerusalem with candles, and punish the men that are settled on their lees; that say in their heart, The Lord will not do good, neither will he do evil.” “The great day of the Lord is near, it is near, and hasteth greatly, even the voice of the day of the Lord; the mighty man shall cry there bitterly. That day is a day of wrath, a day of trouble and distress, a day of wasteness and desolation, a day of darkness and gloominess, a day of clouds and thick darkness, a day of the trumpet and alarm against the fenced cities, and against the high towers. And I will bring distress upon men, that they shall walk like blind men, because they have sinned against the Lord; and their blood shall be poured out as dust, and their flesh as the dung. Neither their silver nor their gold shall be able to deliver them in the day of the Lord’s wrath; but the whole land shall be devoured by the fire of his jealousy; for he shall make even a speedy riddance of all them that dwell in the land.” CONFESSIONS MADE TOO LATE.
When a crisis finally comes, as it surely will, and God speaks in behalf of his people, those who have sinned, those who have been a cloud of darkness, and who have stood directly in the way of God’s working for his people, may become alarmed at the length they have gone in murmuring and in bringing discouragement upon the cause; and, like Achan, becoming terrified, they may acknowledge that they have sinned. But their confessions are too late, and are not of the right kind to benefit themselves, although they may relieve the cause of God. Such do not make their confessions because of a conviction of their true state, and a sense of how displeasing their course has been to God. God may give this class272 another test, another proving, and let them show that they are no better prepared to stand free from all rebellion and sin than before their confessions were made. They are inclined to be ever on the side of wrong. And when the call is made for those who will be on the Lord’s side to make a decided move to vindicate the right, they will manifest their true position. Those who have been nearly all their lives controlled by a spirit as foreign to the Spirit of God as was Achan’s, will be very passive when the time comes for decided action on the part of all. They will not claim to be on either side. The power of Satan has so long held them that they seem blinded, and have no inclination to stand in defense of right. If they do not take a determined course on the wrong side, it is not because they have a clear sense of the right, but because they dare not. God will not be trifled with. It is in the time of conflict that the true colors should be flung to the breeze. It is then that the standard-bearers need to be firm, and let their true position be known. It is then that the skill of every true soldier for the right is tested. Shirks can never wear the laurels of victory. Those who are true and loyal will not conceal the fact, but will put heart and might into the work, and venture their all in the struggle, let the battle turn as it will. God is a sin-hating God. And those who encourage the sinner, saying, It is well with thee, God will curse. Confessions of sin made at the right time to relieve the people of God, will be accepted of him. But there are those among us who will make confessions, as did Achan, too late to save themselves. God may prove them and give them another trial, for the sake of evidencing to his people that they will not endure one test, one proving of God. They are not in harmony with right. They despise the straight testimony that reaches the heart, and would rejoice to see every one silenced who gives reproof. The people of Israel had gradually lost their fear and reverence for God, until his word through Joshua had no weight with them. “In his [Ahab’s] days did Hiel the Beth-elite build Jericho; he laid the foundation thereof in Abiram his first-born, and set up the gates thereof in his youngest son Segub, according to the word of the Lord, which he spake by Joshua the son of Nun.” While Israel was apostatizing, Elijah remained a loyal and true prophet of God. His faithful soul was greatly distressed as he saw that unbelief and infidelity were fast separating the children of Israel from God, and he prayed that God would save his people. He entreated that the Lord would not wholly cast away his sinning people, but that he would by judgments if necessary arouse them to repentance, and not permit them to go to still greater lengths in sin, and thus provoke him to destroy them as a nation. The message of the Lord came to Elijah to go to Ahab with the denunciations of his judgments because of the sins of Israel. Elijah traveled day and night until he reached the palace of Ahab. He solicited no admission, and waited not to be formally announced. All unexpectedly to Ahab, Elijah stands before the astonished king of Samaria in the coarse garments usually worn by the prophets. He makes no apology for his abrupt appearance, without invitation, but raising his hands to heaven, he solemnly affirms by the living God, who made the heavens and the earth, the judgments which would come upon Israel: “There shall not be dew nor rain these years, but according to my word.” This startling denunciation of God’s judgments because of the sins of Israel, fell like a thunder-bolt upon the apostate king. He seemed to be paralyzed with amazement and terror; and before he could recover from his astonishment, Elijah, without waiting to see the effect of his message, disappeared as suddenly as he came. His work was to speak the word of woe from God, and274 he instantly withdrew. His word had locked up the treasures of heaven, and his word was the only key which could open them again. The Lord knew that there was no safety for his servant among the children of Israel. He would not trust him with apostate Israel, but sent him to find an asylum among a heathen nation. He directed him to a woman who was a widow, and who was in such poverty that she could barely sustain life with the most meager fare. A heathen woman living up to the best light she had, was in a more acceptable state with God than the widows of Israel, who had been blessed with special privileges and great light, and yet did not live according to the light which God had given them. As the Hebrews had rejected light, they were left in darkness, and God would not trust his servant among his people, who had provoked his divine anger. Now there is an opportunity for apostate Ahab and pagan Jezebel to test the power of their gods, and to prove the word of Elijah false. Jezebel’s prophets are numbered by hundreds. Against them all stands Elijah, alone. His word has locked heaven. If Baal can give dew and rain, and cause vegetation to flourish, if he can cause the brooks and streams to flow on as usual, independent of the treasures of heaven in the showers of rain, then let the king of Israel worship him, and the people say that he is God. Elijah was a man subject to like passions as ourselves. His mission to Ahab, and the terrible denunciation to him of the judgments of God, required courage and faith. On his way to Samaria, the perpetually flowing streams, the hills covered with verdure, the forests of stately, flourishing trees,—everything his eye rested upon flourishing, in beauty and glory, would naturally suggest unbelief. How can all these things in nature, now so flourishing be burned with drought? How can these streams that water the land and that have never been known to cease their flow, become dry? But Elijah did not cherish unbelief. He went forth on his mission at the peril of his life. He fully believed that God would275 humble his apostate people, and that through the visitation of his judgments, he would bring them to humiliation and repentance. He ventured everything in the mission before him. When Ahab recovers in a degree from his astonishment at the words of Elijah, the prophet is gone. He makes diligent inquiry for him, but no one has seen him or can give any information respecting him. Ahab informs Jezebel of the word of woe that Elijah has uttered in his presence, and her hatred against the prophet is expressed to the priests of Baal. They unite with her in denouncing and cursing the prophet of Jehovah. The news of the prophet’s denunciations spread throughout the land, arousing the fears of some and the wrath of many. After a few months, the earth, unrefreshed by dew or rain, becomes dry, and vegetation withers. The streams that have never been known to cease their flow, decrease, and the brooks dry up. Jezebel’s prophets offer sacrifices to their gods, and call upon them night and day to refresh the earth by dew and rain. But the incantations and deceptions formerly practiced by them to deceive the people do not answer the purpose now. The priests have done everything to appease the anger of their gods; with a perseverance and zeal worthy of a better cause have they lingered around their pagan altars, while the flames of sacrifice burn on all the high places, and the fearful cries and entreaties of the priests of Baal are heard night after night through doomed Samaria. But the clouds do not appear in the heavens to cut off the burning rays of the sun. The word of Elijah stands firm, and nothing that Baal’s priests can do will change it. An entire year passes, and another commences, and yet there is no rain. The earth is parched, as though a fire had passed over it. The flourishing fields are as the scorching desert. The air becomes dry and suffocating, and the dust-storm blinds the eyes and nearly stops the breath. The groves of Baal are leafless, and the forest trees give no shade, but appear as skeletons. Hunger276 and thirst are telling upon man and beast with fearful mortality: All this evidence of God’s justice and judgment does not awaken Israel to repentance. Jezebel is filled with insane madness. She will not bend nor yield to the God of Heaven. Baal’s prophets, Ahab, Jezebel, and nearly the whole of Israel, charge their calamity upon Elijah. Ahab has sent to every kingdom and nation in search of the strange prophet, and has required an oath of the kingdoms and nations of Israel that they know nothing in regard to him. Elijah had locked heaven with his word, and had taken the key with him, and he could not be found. Jezebel then decides that as she cannot make Elijah feel her murderous power, she will be revenged by destroying the prophets of God in Israel. No one who professed to be a prophet of God should live. This determined, infuriated woman executes her work of madness by slaying the Lord’s prophets. Baal’s priests, and nearly all Israel, are so far deluded that they think that if the prophets of God were slain, the calamity under which they are suffering would be averted. But the second year passes, and the pitiless heavens give no rain. Drought and famine are doing their sad work, and yet the apostate Israelites do not humble their proud, sinful hearts before God; but they murmur and complain against the prophet of God who brought this dreadful state of things upon them. Fathers and mothers see their children perish, with no power to relieve them. And yet the people are in such terrible darkness that they cannot see that the justice of God is awakened against them because of their sins, and that this terrible calamity is sent in mercy to them, to save them from fully denying and forsaking the God of their fathers. It cost Israel suffering and great affliction to be brought to that repentance that was necessary in order to recover their lost faith, and a clear sense of their responsibility to God. Their apostasy was more dreadful than drought or famine. Elijah waited, and prayed in faith, through the long years of drought and famine, that the hearts of277 Israel, through their affliction, might be turned from their idolatry to allegiance to God. But notwithstanding all their sufferings, they stood firm in their idolatry, and looked upon the prophet of God as the cause of their calamity. And if they could have had Elijah in their power, they would have delivered him to Jezebel, that she might satisfy her revenge by taking his life. Because Elijah dared to utter the word of woe which God bade him, he made himself the object of their hatred. They could not see God’s hand in the judgments under which they were suffering because of their sins, but charged them to the man Elijah. They abhorred not the sins which had brought them under the chastening rod, but hated the faithful prophet, God’s instrument to denounce their sins and calamity. “And it came to pass after many days, that the word of the Lord came to Elijah in the third year, saying, Go show thyself unto Ahab, and I will send rain upon the earth.” Elijah hesitates not to start on his perilous journey. For three years he has been hated, and hunted from city to city by the mandate of the king, and the whole nation have given their oath that he cannot be found. And now, by the word of God, he is to present himself before Ahab. During the apostasy of all Israel, and while his master is a worshiper of Baal, the governor of Ahab’s house has proved faithful to God. At the risk of his own life, he has preserved the prophets of God by hiding them by fifties in a cave, and feeding them. While the servant of Ahab is searching throughout the kingdom for springs and brooks of water, Elijah presents himself before him. Obadiah reverenced the prophet of God, but as Elijah sends him with a message to the king, he is greatly terrified. He sees danger and death to himself and also to Elijah. He pleads earnestly that his life may not be sacrificed; but Elijah assures him with an oath that he will see Ahab that day. The prophet will not go to Ahab but as one of God’s messengers, to command respect, and he sends a message by Obadiah, “Behold, Elijah is here.” If Ahab wants to see Elijah, he now has278 the opportunity to come to him. Elijah will not go to Ahab. With astonishment mingled with terror, the king hears the message that Elijah, whom he fears and hates, is coming to meet him. He has long sought for the prophet that he might destroy him, and he knows that Elijah would not expose his life to come to him, unless guarded, or with some terrible denunciation. He remembers the withered arm of Jeroboam, and decides that it is not safe to lift up his hand against the messenger of God. And with fear and trembling, and with a large retinue and an imposing display of armies, he hastens to meet Elijah. And as he meets face to face the man whom he has so long sought, he dares not harm him. The king, so passionate, and so filled with hatred against Elijah, seems to be powerless and unmanned in his presence. As he meets the prophet, he cannot refrain from speaking the language of his heart, “Art thou he that troubleth Israel?” Elijah, indignant, and jealous for the honor and glory of God, answers the charge of Ahab with boldness, “I have not troubled Israel, but thou and thy father’s house, in that ye have forsaken the commandments of the Lord.” The prophet, as God’s messenger, had reproved the sins of the people, denouncing upon them the judgments of God because of their wickedness. And now, standing alone in conscious innocence, firm in his integrity, surrounded by the train of armed men, Elijah shows no timidity, neither does he show the least reverence to the king. The man whom God has talked with, and who has a clear sense of how God regards man in his sinful depravity, has no apology to make to Ahab, nor homage to give him. As God’s messenger, Elijah now commands and Ahab at once obeys, as though Elijah were monarch, and he the subject.