Exposition of Romans 8-11, Chapter 11 · Verse 2
VERSE. 2. How he makes interceſsion to God againſt Iſraell ſaying.
THe example it ſelfe is in theſe words, and ſo to the ende of the 6 verſe. In which are two things. Firſt The propoſition. ver. 2.3.4. Secondly the Reddition or Application. ver. 5.6.
The propoſition, hath two things. Firſt the complaint of Elias: ver. 2.3. Secondly the anſwere of God. ver. 4.
The Complaint is ſet downe two waies. Firſt generally ver. 2 Secondly more particularly. ve. 3. In the generall are 4. things
Firſt the perſon complaining. Which is Elias: a moſt famous prophet, and in the account of the Iewes next to Moſes; of whom at this day they make ſuch reckoning, that at circumciſion they ſet two chaires: the faireſt of which is emptie, reſerued for Elias, who they ſay much rauoreth that action.
Secondly. The perſon againſt whom Elias complaineth: that is the ten Tribes to whom principally he was a Prophet.
Thirdly, the word which is vſed to expreſſe this complaining, by ſome tranſlated conferreth or talketh with God, here maketh interceſsion againſt; howſoeuer, the meaning is, he complaineth: for directly he did not pray that they might be plagued, but accuſeth them of their ſtubburneſſe and rebellion.
Fourthly, the manner or zeale of this complaint, noted in this word, How, that is, with what zeale, which zeale we ſhall know if we take a briefe ſuruey of the noble ſtorie of Elias, beginning at the 17. Chapter of the firſt booke of Kings.Gryneus.
Elias was a notable Prophet raiſed vp by God in the dayes of Ahab and Ieſabel, for the reforming of the Church of the ten Tribes. God reueales to him, that it ſhould not raine in that countrey for the ſpace of three yeares and ſixe moneths. Elias prophecieth this to Ahab, and it fals out accordingly, whoſe tongue for this was called by ſome, The bridle of heauen.
When he had thus propheſied, he is appointed by God to go to the riuer Cherith, where the Rauens feed him, and thence to Sarepta, where he is miraculouſly ſuſtained at a widowes houſe, whoſe ſonne he raiſeth vp to life, which the Iewes hold to be Ionas the Prophet. In the third yeare he is bid to ſhew himſelfe to Ahab, and ſo he did: whom he aduiſeth for remedie of preſent troubles to ſummon a parliament. Hieronim.The King, his Nobles and Commons are aſſembled to mount Carmel. Elias puts vp a bill, whether the Lord or Baal be God. The Parliament concludeth nothing. Eliah ſheweth that the truth may be found by ſacrifice. The Prieſts of Baal are willed to prepare a ſacrifice, but to bring no fire. Elias the Prophet of the Lord doth likewiſe: and it is agreed, that the God which anſwereth by fire, is the true God. Eliahs ſacrifice is conſumed with fire from heauen. VponUpon this it is concluded, The Lord is God, The Lord is God. This is the voice of the whole houſe. Then Eliah cauſeth the Prieſts of Baal and of the groues to be ſlaine; and in approbation of this, and for the further confirmation of religion, the Lord ſends a deſired raine.
Now Elias thinkes all is well and ſure for religion. But Ieſabel ſends him word, and vowed it by her gods, that ſhe would make the life of Eliah like one of the Prieſts whom he had ſlaine. VponUpon this Eliah flieth into the wilderneſſe for ſafetie, and conſidering that all he had done, had ſuch ill ſucceſſe, groweth into a vehement paſſion, and in ſome impatience deſireth to die. God miniſtreth to him by an Angell, which feeds him, and ſends him to Horeb: he goes for more ſafetie, and to meet with the Lord. There paſſeth by him a mightie wind, an earthquake, and fire (repreſentations of Eliahs zeale:) But God was not in them. Then comes a ſtill voice (to teach Eliah patience) ſaying, What doeſt thou here Eliah? Eliah anſwered, Lord, I hauehave bene iealous for the Lord of hoaſts; complaining according to the words here vſed by Paul, verſe 3.
In this ſtorie it appeares that Eliah was a man ſubiect to infirmities, as other men are, being ouerheate in his paſſion, his life being in danger by Ieſabel, yet his zeale in regard of the cauſe of it, is exceeding commendable, and for our imitation.
doctrine We are to be zealous for the Lord. So was Elias, Moſes, Samuel, Dauid, as appeares in their ſtories.
Vſe.When thou ſeeſt God diſhonored and religion troden vnderunder foote, be not ſenſleſſe. Would it not moue a man to ſee altars throwne downe, prophets killed, miracles take no effect, as in Eliahs time? Iames 5.…7.Or now, to ſee the Sabboth profaned, the preaching of the Goſpell contemned, and many (notwithſtanding dayly admonitions) to runne out ſome to drunkenneſſe, ſome to whoredome, ſome to pride, &c? Surely we want an Eliah. Whoſoeuer hath but a dram of his ſpirit, theſe things to him are as a dagger at his heart. Meekneſſe in our owne cauſes, but in Gods, zeale and earneſtneſſe become vsus. Yet be not ouer zealous: few I confeſſe are ſicke of this diſeaſe; …et Elias was, and we may be alſo: for we are more ſure we hauehave his paſſions then his grace. Exceſſe of zeale is intollerable: yea it hath bene found leſſe dangerous to the Church, when men hauehave come ſhort of the due proportion of zeale, then when they hauehave exceeded. Auda Biſhop in Perſia, in an exceſſe of zeale throwing downe a Temple of the Pagans, was the cauſe that the King thereby inſenſed, threw downe all the Temples of the Chriſtians.Theod. lib. 5.
There are two things whereby we may diſcerne whether our zeale exceed due limits and bounds or no: 1 If thou make thy ſelfe a partie, ſo much is it in the wrong. Elias was the more hot, becauſe his owne life was in danger: So if there be a diſordered perſon who hath prouoked vsus, then wee crie its pitie but he ſhould be preſented, indited, puniſhed. But when vnderunder a colour of zeale againſt ſinne, we reuenge our owne wrongs; its more paſſion then zeale.
Secondly. Zeale ſhould conſume the faults not the perſons of offenders, if thine feeds on the perſons not on the faults, its naught. Quench it againſt the perſon, inflame it againſt the fault. Iames and Iohn would hauehave had the wicked Samaritans by and by to be conſumed with fier from heauen: but they are reproued by our Sauiour. Luc. 9.53.And here Elias was ſomewhat faultie: comming ſhort of Moſes and Samuell, who made intercesſion for, not againſt their people.
Eliah makes interceſſion againſt his people: Moſes and Samuell for them. Theſe rather then Eliah, are to be imitated of Miniſters.
Its a lamentable thing to ſee a father wringing of his hands ouer his child and complaining of his ſtubborneſſe, wiſhing he had neuer bene borne. So it is very greeuious to heare an Eliah complaine to God of the ſtubborneſſe of his people. We are your fathers: ſo liue you, that we may hauehave no cauſe to ſue againſt you, either in the court of heauen or earth, but rather to reioyce oueryou, which we ſhall doe with much cheerefullnes praying for you if you forſake your ſinnes, and turne vntounto God, obeying his word. If we in our prayers hauehave cauſe to complaine of you, it will be vnprofitable to you: for what followed Eliah his complaint? The Lord ſpeakes to him as if hee ſhould ſay: Eliah I ſee thou art in a moode; well: goe annoynt Hazael King of Aram, Iehu King of Iſrael, and Eliſha Prophet in thy roome: him that ſcapeth the ſword of Hazaell ſhall Iehu ſlay, and him that eſcapeth Iehu, ſhal Eliſha ſlay. Of ſuch force are the complaints of the Prophets and Miniſters of God againſt their ſtubborne people, as alſo are their prayers effectuall, on the behalfe of ſuch as beleeue and obey. Now I beſeech you, preſently to reforme your liues, that wee may mutually ioyne together to bleſſe God, you for vsus, and we for you, that we may be all crowned together at the comming of Chriſt.