V.

RE-APPEARANCE.

I KINGS Xviii., 1–19.

HE opening verse of this chapter contains two marks

TH

of time-the one indefinite, in the phrase " after many

days;" the other somewhat precise, in the clause "in the third year." The former of these refers, in my judgment, to the duration of Elijah's sojourn at Zarephath; the latter to that of the drought throughout the land. This view of the case, indeed, involves a slight appearance of discrepancy between the statement here made and that which is repeated twice in the New Testament, as to the time during which the famine lasted; for it will be remembered that both our Lord Jesus himself and the apostle James have spoken of the drought in Elijah's days as having continued for "three years and six months."* Some have attempted to remove this difficulty by alleging that the words translated "in the third year" might with equal propriety be rendered "after the third year;" but as I have not been able to verify this assertion by any incontrovertible instance, I prefer the explanation given by Dr. Jamieson, which is to the following effect: "The early rain in Palestine fell in our March, the latter rain in our October. Though Ahab might at first have ridiculed Elijah's announcement, yet when neither of these rains fell in its season, he was incensed against the prophet as the cause of the nation's suffering, and compelled him to consult

* Luke iv., 25; James v., 17.

his safety by concealment. Now, this might have been six months after the king had been told that there should be neither dew nor rain; and from this period the three years in this passage may be computed, whereas the three years and six months of the New Testament may be reckoned from the date when Elijah first confronted Ahab.”* In any case, toward the end of three years and six months after his former visit to the king, "the word of the Lord came to the prophet at Zarephath saying, Go, show thyself unto Ahab, and I will send rain upon the earth."

With mingled feelings of sadness and of delight, we may be sure that Elijah received this command. It enjoined him to leave a home where, for at least two years, he had been retired and happy, and to bid farewell to his Gentile hostess and her boy, both of whom had become objects of special interest to him, and he could not part from them without regret. But, on the other hand, if I have read his character correctly, he delighted in activity, more especially when there. was added to it the exciting element of danger. Hence, as the eager warrior hastens to the battle-field, Elijah was positively attracted to the conflict that was before him, the rather as he recognized in it the opportunity of his life, when, as the servant of Jehovah, he should be able to strike a decisive blow at the Baalism of the court and the indifferentism of the country. On the whole, therefore, while sorry to leave his hostess and her boy, we may believe that he was rather glad than otherwise to be recalled to public service, and that he took his way toward Samaria, not only without dismay, but with the earnestness of a man who felt himself" straightened," until his perilous work was accomplished.

But, alas! what a dismal prospect met his gaze at every

* "Commentary, Critical, Experimental, and Practical, on the Old and New Testaments," by Jamieson, Fausset, and Brown, vol. ii., p. 352.

step of his journey! In very deed, "the famine was sore in the land." No waving corn-fields or leafy vineyards could he anywhere perceive! Not even a patch of green appeared to rest his eye with its refreshing verdure! Nor was there near any dwelling the barn-yard, with its store of plenty, as of yore. All was brown and barren desolation. No sounds of joy fell upon his ear. The harp of nature was for the time unstrung. The purling of brooks, the carol of birds, the lowing of cattle, were heard no more. The song of the reaper, the mirth of the vintage, and the joy of harvest-home were things for the time unknown; for "the Lord had caused to cease from the cities of Israel and from the streets of Samaria the voice of mirth and the voice of gladness, the voice of the bridegroom and the voice of the bride, for the land had become desolate." Again, as at the first, "the ground was cursed for man's sake," and men were taught anew that it is an evil thing and a bitter to forsake the Lord.

As the prophet went on toward the city of Ahab's residence, he met a cavalcade under the leadership of the king's steward, going forth to survey a wide tract of country, to see whether any fountain of water could be discovered, or any patches of grass, so that, if possible, the royal horses and mules might be preserved alive. Such an excursion is an indication of the terrible extent to which the famine had gone, especially when we take in connection with it the fact that Ahab himself had gone forth with another party on a similar errand, but in a different direction. It seems strange, indeed, to us that a king and his steward should have gone personally on such missions; but this is only one among many illustrations that might be given of the primitive manners of Eastern magnates. Even at this day something of the same sort may be seen among the emirs of Arabia, and the chiefs of Central Asia, for, according to Dr. Kitto, "none of these high personages would think it in any way beneath

their dignity to lead an expedition in search of grass or water. The matter is, indeed, regarded as of so much importance that it is a sort of official duty in them to conduct the search; and success in it contributes very materially to their popularity among their people, who are apt to ascribe the happy result in a great measure, if not wholly, to the fortune of their chief."

It is another instance of the special providence of God, that the steward Obadiah, with whom Elijah was now brought into contact, was a sincere adherent to Jehovah. He was not at all such a person as one would have expected to find in a post of honor in Ahab's house. From his youth up he had been a devout servant of the Lord. He had not seen his way, indeed, to follow the example of those priests and Levites and servants of Jehovah who, in the days of Jeroboam, left their lands behind them, and went into the country of Judah, in order that they might enjoy the privilege of worshiping the God of Israel according to the Mosaic ritual.† But, still, he was a true servant of the Lord. Perhaps Ahab overlooked his piety, because he valued his character as a servant, and could ill afford to do without him. Probably, also, Jezebel was deterred from urging his dismissal or his death, because she knew how indispensable to his comfort Ahab believed Obadiah to be. But, however it came about, he was the steward of Ahab's house. Yet, though he held that position, he was true to Jehovah, and his very presence in the palace enabled him to do signal service to some of his brethren. For when Jezebel had endeavored to destroy all the schools of the prophets in the land, and had put to death most of the young men who were students at these institutions, Obadiah was the means of sheltering and feeding

"Daily Bible Illustrations," vol. iv., p. 252. † 2 Chronicles xi., 13-17.

no fewer than one hundred, whom he had concealed “by fifties in a cave." Thus, though this good man had not himself the martyr spirit of Elijah, he had the heart to help God's servants; and he used the position which he held in such a way as to protect those who were in danger. He had faith, but he had not added to it the highest degree of courage. He had some courage, indeed; for without that he would not have dared to shelter the prophets, and feed them in the cave; but he had not such a kind and measure of courage as to stand openly out and avow himself the protector of his brethren, and one with them in faith. Or, perhaps, we may explain his conduct in another way. It is possible that he felt he could really do more to help forward the Lord's cause where he was than he could elsewhere, and so he kept his post in Ahab's house. At any rate, there he was, like “ a lily among thorns;" and one can not but observe the providence which brought him and Elijah together before the prophet went to meet the king.

As soon as Obadiah saw him, he recognized him, and said, "Art thou that my lord Elijah?" whereupon he answered, "I am go, tell thy lord, Behold, Elijah is here." This order greatly disconcerted the timid Obadiah. He knew that Ahab had hatred enough for Elijah to put him to death; but he believed also that God loved his servant too well to allow him to fall a victim to the royal violence. Hence he feared that if he went to give Elijah's message to the monarch, God would in some way or other take the prophet away; and then the king, foiled in his anticipated revenge, would turn upon him with the fury of a wild beast that has been robbed of its prey. He was, therefore, most unwilling to do as Elijah had commanded, and he regarded the fact that he should be asked to do any thing of the kind as an indication that he had committed some special sin for which some signal punishment was to come upon him. Naturally, therefore, he