1 Kings 18 records a conversation between the great prophet Elijah, and Obadiah, the steward over the house of King Ahab. Despite his close association with the evil king, scripture describes Obadiah as a man who “feared the Lord greatly” (18:3).
Elijah gave Obadiah instructions to set up a meeting between him and the king. The two were mortal enemies, and Ahab had been searching for him ever since Elijah had instigated a drought in the land in response to Ahab’s evil practices. As Obadiah told him, “As the Lord your God lives, there is no nation or kingdom where my master has not sent someone to hunt for you; and when they said, ‘He is not here,”’ he took an oath from the kingdom or nation that they could not find you” (18:10). Elijah was now ready to reveal himself to the king, and recruited Obadiah to set up the meeting.
A number of lessons can be learned by becoming familiar with these two men, and examining the conversation they had on that eventful day.
Elijah
Elijah is by far the best known of the two men. The prophet garnered such respect among the Jews, and esteem from God as to be included with Moses the Lawgiver at the transfiguration of the Lord (cf. Matthew 17:1-13).
His legitimacy as a prophet is seen in the great signs accompanying his ministry in Israel. Through prayer he precipitated the great drought in the land – and through prayer ended it three and one half years later (cf. 1 Kings 17:1; 18:41-46). God protected him through the drought, first by sending ravens to feed him (17:6), then by miraculously replenishing the oil and flour of the widow of Sidon (17:16). Perhaps the greatest demonstration of God’s power in Elijah’s ministry was in the contest on Mount Carmel. Again at the prayer of Elijah, God brought down fire from heaven, proving Himself to be the great and sovereign Lord of all. At this divine display the people “fell on their faces; and they said, ‘The Lord, He is God! The Lord, He is God!’” (18:39).
James had an interesting point to make regarding the power of Elijah’s prayers. He wrote, “Elijah was a man with a nature like ours, and he prayed earnestly that it would not rain; and it did not rain on the land for three years and six months. And he prayed again, and the heaven gave rain, and the earth produced its fruit” (James 5:17-18). Though wonderful things happened when Elijah prayed, it was not because of anything unique to his person. Elijah’s prayers produced because he was a righteous man, praying fervently and effectively (cf. James 5:16). We have the same ability that he enjoyed, to receive God’s help through prayerful petition.
One important thing to note is Elijah’s tone in conversation and address. He was an austere man and straightforward in dealing with the sin he witnessed. Consider the following statements, recorded in 1 Kings 18 and 21:
- To King Ahab: “I have not troubled Israel, but you and your father’s house have, in that you have forsaken the commandments of the Lord and have followed the Baals” (18:18).
- In mocking the prophets of Baal: “Cry aloud, for he [Baal] is a god; either he is meditating, or he is busy, or he is on a journey, or perhaps he is sleeping and must be awakened.” (18:27).
- Again to Ahab, in response to the King’s question, “Have you found me, O my enemy?”: “I have found you, because you have sold yourself to do evil in the sight of the Lord: Behold, I will bring calamity on you. I will take away your posterity, and will cut off from Ahab every male in Israel, both bond and free. I will make you house like the house of Jereoboam the son of Nebat, and like the house of Baasha the son of Ahijah, because of the provocation with which you have provoked Me to anger, and made Israel sin. And concerning Jezebel the Lord also spoke, saying, ‘The dogs shall eat Jezebel by the wall of Jezreel. The dogs shall eat whoever belongs to Ahab and dies in the city, and the birds of the air shall eat whoever dies in the field’” (21:20-24).
It is important to remember, the words of Elijah were supplied by God. In preparation for the conversation with Ahab in chapter 21, Jehovah instructed Elijah, “You shall speak to him, saying, ‘Thus says the Lord: “In the place where dogs licked the blood of Naboth, dogs shall lick your blood, even yours”’” (21:19). In the face of today’s bent toward “political correctness”, and the weak stomach of many Christians who are unwilling to stand for the plain refutation of error and sin, we must recognize that there are times when stern condemnation of error is in order. We must make “a distinction” (James 1:22-23), doing whatever is appropriate and necessary to save men.
Obadiah
Nothing is known about Obadiah aside from what is revealed in our text. According to the ISBE, the name Obadiah was “common in Israel from the days of David to the close of the OT.” (IV, 2173). There are 13 individuals named Obadiah found in the Old Testament, including the prophet who authored the book by that name. The name means, “servant of the Lord”, so it is not surprising it would be a popular name.
Our Obadiah is identified as the individual “in charge of his [Ahab’s] house” (18:3). In 1 Kings 4:6, Ahishar is identified as being “over the household” of King Solomon. He is described in verse 2 of that chapter as being one of Solomon’s “officials.” The Hebrew term indicates a person of any rank who is “a head person”, and has been variously translated as captain, lord, general, governor, keeper, prince and ruler. Obadiah obviously had the trust of Ahab, as he and the king divided the land between them to search for grass “to keep the horses and mules alive” (18:5). It was on this excursion for the king that Elijah met him and made his request.
Though it could be said he was a faithful steward of King Ahab, there was a limit to Obadiah’s faithfulness to his master. When Queen Jezebel began her campaign to purge the land of worship to Jehovah by killing the prophets, Obadiah took one hundred of them and hid them in caves to escape her wrath. He fed them bread and water, caring for them despite the personal danger occasioned by such an effort.
Two applications come immediately to mind as we consider Obadiah’s actions. First, our primary allegiance is to God. There will be times our service to men may conflict with what God requires. When that happens we must cast our allegiance with the Almighty.
Shadrach, Meshach and Abed-Nego refused to bow down to Nebuchadnezzar’s idol, though the penalty for such disobedience was death by fire (Daniel 3:14-15). Consider their answer to the King:
“O Nebuchadnezzar, we have no need to answer you in this matter. If that is the case, our God whom we serve is able to deliver us from the burning fiery furnace, and He will deliver us from your hand, O king. But if not, let it be known to you, O king, that we do not serve your gods, nor will we worship the gold image which you have set up” (Daniel 3:16-18).
Daniel himself chose the better part by continuing his practice of prayer to Jehovah despite the prohibition of the Median King, Darius. The penalty for disobedience would be to be cast into a pit of lions. Regardless, Daniel’s prayer continued, “as was his custom since early days” with no change nor any attempt to hide his actions. (cf. Daniel 6). Because of his faithfulness, God spared Daniel, and we are told, “So this Daniel prospered in the reign of Darius and in the reign of Cyrus the Persian” (Daniel 6:28).
In the New Testament, first Peter and John (Acts 4:13-22), then the rest of the Apostles (Acts 5:22-32) were threatened by the Jewish authorities for preaching the gospel of Christ. Despite it being an act of civil disobedience, the apostles refused to stop, saying, “We ought to obey God rather than men” (Acts 5:29).
The second application is a bit more difficult to nail down. You may have noticed the scripture counted Obadiah as faithful, despite his being a chief servant of an evil King. Of Ahab it is said, he “did more to provoke the Lord God of Israel to anger than all the kings of Israel who were before him” (1 Kings 16:33). Christians often struggle with their necessary involvement, both with the evil world, and also with worldly individuals. Such entanglements are inevitable. Paul wrote that to avoid them, “you would need to go out of the world” (1 Corinthians 5:10). Of course, as was Paul’s point, this is impossible. For example, we are to pay taxes (cf. Matthew 22:15-22), despite the often ungodly uses made of such revenue. We are to obey the laws of the land (cf. Romans 13:1-7), even when the government is made up of unprincipled and evil men. We are to work to provide for our family (cf. 1 Timothy 5:8), even when such work is, as was the case with Obadiah, for an unscrupulous master (cf. also Luke 19:11-27). Such necessary involvement with the world does not constitute an endorsement of sin! If that were the case Christians could only work for Christians. It would be necessary to refrain from interaction with any business, hospital, government, etc., that was engaged in any worldly activity, or manned by anyone not faithful to God. As Paul indicated, “…those who are outside God judges” (1 Corinthians 5:13). The only evil people I as a Christian am to unequivocally avoid is “anyone named a brother, who is sexually immoral, or covetous, or an idolater, or a reviler, or a drunkard, or an extortioner …” (1 Corinthians 5:11).
There is of course a limit. I can pay taxes to an evil government, but I cannot engage in sinful activity. I can work for a corporation that may by involved in certain unscrupulous business activities, but again, I cannot engage in such actions. The government may fund abortions, but as a Christian I can not personally take an unborn baby’s life. My boss may be a liar, but I can’t lie for him. I must “obey God rather than men” (Acts 5:29).
I would never encourage a Christian to work for a company if in so doing he would violate his conscience. Further, I am reluctant to seek the limit of this worldly involvement to ascertain at what point a Christian’s personal integrity is affected by his association with those who are not God’s. However, I do know that Obadiah’s standing with God was not adversely affected by his service to wicked King Ahab. Thus, I would hesitate to judge another so long as their employment does not involve them directly in sin.
The Conversation
When Elijah met Obadiah in the course of the steward’s duties for the king, he told him, “Go, tell your master, Elijah is here.” (18:8). Obadiah knew that God would protect the great prophet, and thought it to be a death penalty to deliver the message. “And it shall come to pass, as soon as I am gone from you, that the Spirit of the Lord will carry you to a place I do not know; so when I go and tell Ahab, and he cannot find you, he will kill me.” (18:12). At Elijah’s promise he would stay and present himself to the King, Obadiah delivered the message.
From this short conversation, consider the following important observations:
- Obadiah was respectful of the great prophet. When he saw the prophet, he said, “Is that you, my lord Elijah?” (18:7). As Christians, it is important for us to be kind and respectful of one another, without exception. However, some are worthy of special consideration. Paul instructed young Timothy, “Do not rebuke an older man, but exhort him as a father” (1 Timothy 5:1). We are given the responsibility to, “Obey those who rule over you, and be submissive, for they watch out for your souls, as those who must give account. Let them do so with joy and not with grief, for that would be unprofitable for you” (Hebrews 13:17). Such respect and deference is to be shown to the teacher as well: “Let him who is taught the word share in all good things with him who teaches” (Galatians 6:6). Wives are instructed to respect their husbands, “As Sarah obeyed Abraham, calling him lord, whose daughters you are if you do good and are not afraid with any terror” (1 Peter 3:6); and children their parents: “‘Honor your father and mother’, which is the first commandment with promise” (Ephesians 6:2). In this egalitarian society, such respect is often lacking. Christians must heed God in this matter.
- Elijah accepted Obadiah’s testimony of his own faithfulness. The two men were very different, and in very different circumstances. Elijah was at the forefront of God’s conflict with the idol Baal. He made himself an enemy of the king through his words and actions. To Ahab, he was an “enemy” and a “troubler of Israel” In contrast, despite Obadiah’s position as Ahab’s chief steward, he was accepted as faithful by the prophet. Elijah did not judge Obadiah because of who he worked for, he simply called him to faithfully perform his duty as a servant of God. It is easy to supplement our own righteousness for the righteousness of God. In this we can be guilty of both being slack where God requires obedience, and also in binding where God has not. The Jews were guilty of this in Paul’s day, and he wrote, “For they being ignorant of God’s righteousness, and seeking to establish their own righteousness, have not submitted to the righteousness of God” (Romans 10:3).
- Obadiah did not compromise. Though he was in the employ of the king, Obadiah could truthfully say, “But I your servant have feared the Lord from my youth” (1 Kings 18:12). He put his life on the line, both in feeding and sheltering the 100 prophets during Jezebel’s purge (18:3-4), and in delivering Elijah’s message to the king (18:16). We have noted the inappropriateness of judging a Christian who works for the ungodly. There remains the opposite danger of taking Obadiah’s example, and doing violence to it by a compromise of personal integrity and righteousness. Obadiah’s personal righteousness remained untainted by King Ahab’s sin precisely because Obadiah refused to become involved in it. No man can appeal to Obadiah as justification for a compromise with sin.
- Elijah showed great courage. Through the entire duration of the drought Elijah had hid himself in accord with the Lord’s instructions. In 1 Kings 18:1, “… the word of the Lord came to Elijah, in the third year, saying, ‘Go, present yourself to Ahab, and I will send rain on the earth.” Despite the King’s animosity toward him; despite Obadiah’s warning that Ahab had scoured the surrounding nations during the famine in an attempt to find and capture him; despite what would be grave personal danger; Elijah presented himself to the king. Further, he challenged Ahab, calling him the true “troubler of Israel” in that “you have forsaken the commandments of the Lord and have followed the Baals” (vs. 18). Elijah conducted himself with great personal integrity in keeping his Lord’s commandments. It is a difficult thing to stand at the forefront of a battle against error or sin. Elders, preachers and other Christians who do so should be encouraged and supported in their work, not criticized.
Is there Room in the Kingdom for both “Obadiahs” and “Elijahs”?
The obvious answer to this question is, yes! Though the two men were very different in their personality and position, they were both righteous and obedient servants of God. Further, they were respectful and accepting of each other, something sadly lacking among some Christians today.
This makes for a powerful application that is germane to the Lord’s church in our time. I will communicate plainly here, feeling the present fractured condition among God’s people demands it.
The Elijahs of our day are heavily criticized. A militant defense of truth is too often criticized by Christians who favor tolerance over truth, and a “feel good” religion over a balanced profession of faith. With reservations, as I do not wish to encourage such ungodly criticism, I acknowledge some self-professed Elijahs among us deserve criticism. With that in mind, consider the following:
- An Elijah is not a sectarian. It is wrong for Christians to equate a militant defense of truth with sectarianism, as is too often done. However, some are guilty of aligning themselves with a man or a group, defending us and all we do and teach, and criticizing them because they are not of us. Our defense of truth must exist on its own merits. In politics such partisanship is unfortunate and unthinking; in the practice of our faith it is sin! Paul decried the sectarian attitude of the Corinthians, and called it carnal (1 Corinthians 1:10-14, 3:1-4). He said, “Who then is Paul, and who is Apollos, but ministers through whom you believed, as the Lord gave to each one? I planted, Apollos watered, but God gave the increase. So then neither he who plants is anything, nor he who waters, but God who gives the increase” (3:5-7). Sectarian associations and tactics have no place in a defense of God’s word.
- An Elijah is not arrogant. This is perhaps the root cause of the sectarian mindset mentioned above. Because we stand for truth, and they do not, we are better. The Jew of Paul’s day was guilty of such arrogance in his judgment of the Gentile. Paul asked him, “And do you think this, O man, you who judge those practicing such things, and doing the same, that you will escape the judgment of God? Or do you despise the riches of His goodness, forbearance, and longsuffering, not knowing that the goodness of God leads you to repentance?” (Romans 2:3-4). It is dangerous to have a “better than thou” attitude toward others. Paul warned, “For we dare not class ourselves or compare ourselves with those who commend themselves. but they, measuring themselves by themselves, and comparing themselves among themselves, are not wise” (2 Corinthians 10:12).
- An Elijah does not compromise his personal integrity. Ad hominem attacks, misrepresentations and other carnal tactics do not further the cause of truth, even if the one guilty of such is in actuality holding a correct doctrinal position. Further, truth has suffered because of the revelation of moral failings on the part of those at the forefront of controversy. Men have done a disservice to truth because of their personal sin. It is difficult to hear a message of light from those who are not expressing that light in their lives. “You are the light of the world. A city that is set on a hill cannot be hidden. Nor do they light a lamp and put it under a basket, but on a lampstand, and it gives light to all who are in the house. Let your light so shine before men, that they may see your good works and glorify your Father in heaven” (Matthew 5:14-16).
- An Elijah is not improperly motivated. The purpose of exposing error and the errorist is to bring men to a standing with God. Again, Paul (who could be described as an Elijah of his day) serves as an example. His naming of Hymenaeus and Alexander, whom he plainly states as having “delivered to Satan” is an example of his militancy. However, even in the midst of such a declaration, his purpose is clear, “that they many learn not to blaspheme” (1 Timothy 1:20). The sexually immoral man of 1 Corinthians 5, whom Paul had “already judged” (vs. 3); and whom he commanded the Corinthians to deliver “to Satan” (vs. 5); is the same one whom he urged that same congregation, upon his repentance, to “reaffirm your love” (2 Corinthians 6:8). Anyone who uses his defense of truth as a ruse to “run them off” rather than “renew them again to repentance” (cf. Hebrews 6:6) is worthy of the strongest censure.
The Obadiahs of our day receive their share of criticism as well. We live in a time of extremes, and the problems among God’s people are not slanted in a a single direction. While I again do not want to encourage the ungodly criticism of men and women who are serving God acceptably in the role of an Obadiah, a similar acknowledgement is needed. Some self professed Obadiahs among us are deserving of criticism. Consider the following:
- An Obadiah is not a sectarian. A preference of us over them goes both ways. Years ago a résumé of Paul made the rounds in the bulletins of various congregations. (Here is a man who desires to work with our congregation as an evangelist. He is a rabble rouser, who calls names, makes enemies, has been imprisoned on numerous occasions, and some “brethren” speak evil of him. We can’t have someone like “him” work with “us.”) It is shameful, but true. Some congregations will not have a man work with them, whether in meeting work or as an evangelist in their midst, because of a paper he has written for, or the feathers he has ruffled, or the names he has called. It matters not that he stands for truth, maintains the highest personal integrity and righteousness, and has as his sole motivation the saving of souls. He is not of us, and we want nothing to do with him. Consider in this the commendation of Gaius by John because of his loving reception and help of those who “went forth for His name’s sake” (3 John 7). He is contrasted with Diotrephes, who refused to accept the apostle and his fellow ministers, “prating against us with malicious words” (3 John 10).
- An Obadiah is not arrogant. Paul’s admonition of the Corinthians is again relevant here. Too many Christians accuse one who exposes sin as being judgmental, self-righteous and arrogant. But, Paul accused the tolerant Corinthians of that very sin! He said, “you are puffed up” (1 Corinthians 5:2), and “Your glorying is not good” (vs. 6). It is just as easy to consider yourself to be better than your brother because of your tolerant attitude toward sin. And it is as surely condemned by God.
- An Obadiah does not compromise truth, nor fellowship false teachers. It is very good to call for Christians to be loving, merciful, longsuffering and kind. It is wrong to equate the toleration of error and false teachers with the tender mercies present in every faithful Christian. It is not Christ-like to compromise with error. Our Lord described the errorists of His day in this way, “These people draw near to Me with their mouth, And honor Me with their lips, But their heart is far from Me. And in vain they worship Me, Teaching as doctrines the commandments of men” (Matthew 15:8-9). It is likewise not acceptable to receive those who advocate error. “If anyone comes to you and does not bring this doctrine, do not receive him into your house nor greet him; for he who greets him shares in his evil deeds” (2 John 10-11).
- An Obadiah does not compromise with the world. Some Christians have become strangely quiet on moral issues. It is becoming more and more common to hear of Christians openly going to “R” rated movies; listening to music with profane and sexually explicit lyrics; swimming in public places, often wearing immodest attire; engaging in social drinking; playing the lottery; dancing and attending dances and proms; and dressing in short shorts, tight jeans and revealing tops. Because pulpits are silent, and elders and parents look the other way, young Christians are living lives that are scarcely dissimilar to those of their worldly classmates and peers. Sacrifice and devotion are lacking, with ball games, concerts and school activities given precedence over worship assemblies. The concept of nonconformity is given only lip-service. Christian devotion is relegated to a superficial profession of faith, with no lack of “Praise God’s”, and “Hallelujah’s”, but precious little transformation of life. It is one thing to wear a WWJD bracelet, and a far different thing to actually live your life by our Lord’s righteous example and standard. Paul wrote, “I beseech you therefore, brethren, by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service. And do not be conformed to this world, but be transformed by the renewing of your mind, that you may prove what is that good and acceptable and perfect will of God” (Romans 12:1-2).
Conclusion: An Application
I desire now to supply an example of the type of fracture present among brethren today. All of the principles I have supplied in the material above I believe to be applicable in this instance. Having said that, I freely admit the following to be my own subjective perception of a problem that exists among us.
While certainly not the only “fracture” among Christians, I believe it possible to identify a conflict between what we might refer to as the “Truth Magazine” crowd, and the “Florida College” crowd. Some may object to this example, but a person would have to be completely tuned out or naive to not recognize its reality. Further, some may object to these labels, and what is an intended negative representation, but this is chosen for a purpose that will be presently evident. While it would be simplistic to contend the parallels are total, it serves our present premise to equate those of the “Truth Magazine” crowd as being professing Elijahs, and those of the “Florida College” crowd as being professing Obadiahs. I say professing, because conflict does exist, and no conflict was present between the actual persons, Elijah and Obadiah.
As one who is currently on the “outs” with both crowds, I have a few observations I would like to make regarding this situation.
In my opinion, some of the fault lies in the leadership of both groups. Specific examples, in the context of this treatment, would be counterproductive. Such would rightly necessitate copious documentation, and would undoubtedly be met with great objection and an alternate interpretation of actions and intent. For the purposes of this article a few simple admonitions (that surely can be accepted by all) are in order.
For those who have written for Truth Magazine, are involved in any way with the organization that publishes that magazine and plans the lectureships, or are involved in any way either directly or tangentially with those who are — Please examine yourself, to determine if you are guilty of any of the following: 1) A departure from sound doctrine; 2) A sectarian mindset; 3) Pride; 4) A lack of personal integrity; 5) An improper motivation. “Examine yourselves as to whether you are in the faith. Test yourselves. Do you not know yourselves, that Jesus Christ is in you? –unless indeed you are disqualified” (2 Corinthians 13:5). If there is a need for repentance, do not delay.
For those who are involved with Florida College, teach there, are a part of the administration, plan the lectureships, are active alumni, or are involved in any way either directly or tangentially with those who are (and by the way, some might feel that the former Christianity Magazine could here be substituted for Florida College) — Please examine yourself, to determine if you are guilty of any of the following: 1) A departure from sound doctrine; 2) A sectarian mindset; 3) Pride; 4) A compromise of truth or a fellowship of false teachers; 5) A compromise with the world. “Examine yourselves as to whether you are in the faith. Test yourselves. Do you not know yourselves, that Jesus Christ is in you? –unless indeed you are disqualified” (2 Corinthians 13:5). If there is a need for repentance, do not delay.
In my opinion, the greatest fault lies with the followers who make up the two groups. By definition, if you have the us versus them mentality, you are guilty of a sectarian spirit. Interestingly, the preachers mentioned in 1 Corinthians 1 were all faithful: Paul, Apollos, Cephas and Christ. Those men were not guilty of any wrongdoing, and were not responsible for the division of the Corinthians. I find it completely reasonable to consider the possibility that there are men, perceived to be in one “group” or another, who are completely above reproach. And yet, lesser men tout them and claim allegiance, leading to strife.
The apostle Paul warned those in Corinth, “… that ye might learn in us not to think of men above that which is written, that no one of you be puffed up for one against another” (1 Corinthians 4:6) All the self-examination mentioned above is appropriate for every Christian, with this added admonition, “that no one of you be puffed up for one against another.”
The most disturbing aspect of this fracture to fellowship is it has at its center organizations that are completely irrelevant to the pure expression of Christian faith. To please God, I need only my Savior, my brethren, and my circumspect walk. I do not need any college, paper or lectureship program. Setting aside any question regarding their right to exist or the good work they do, for God’s people to be divided as a result of associations and attitudes surrounding these institutions is indefensible. The fact that such a division exists portends eternal consequence.
Are you guilty of following men? Do you excuse the failings of your guy, and excoriate those whom you feel are of them rather than us? Do you allow only those who write for your paper, or who support your school are heard in the pulpit where you attend worship? Are only those who have a certain style of teaching acceptable, and are those who do not conform described as soft, or conversely, guilty of being watchdogs? Do you feel the same about congregations? Are some acceptable only because we fill the pulpit, where others are not because they preach there? Are you guilty either of consigning the great majority of churches to be unfaithful congregations just because of this sectarian mind; or conversely are you willing to marginalize some congregations as irrelevant because we are so much more numerous than them? If so, there is a need for repentance — please do not delay.
One final point. Some of us have no association with either of them. We are uncomfortable with some of the things that they are doing. We question their motivation, integrity and think that we need to band together so that their influence will lessen and ours will increase. Yes, you are correct, we are guilty as well.
Perhaps Elijah and Obadiah can teach us this wonderful lesson: Faithfulness to God is all that matters. When we consider who we will fellowship, who we will endorse, and who will be in our group, may the only question we have be this, “Are they accepted by God?” Brethren, please consider without rancor and prejudice these principles of truth, and my humble attempt to address a schism that must surely disappoint our God.
