OVERCOMING BATTLE FATIGUE
The first line of the hymn Peace in the Valley reflects the discouragement that often fills the hearts of weary travelers: “Well, I’m so tired and so weary, but I must go along; till the Lord comes and calls me away.” Most of us want that call to be like Abraham’s, to whom God said, “you shall go to your fathers in peace; you shall be buried at a good old age” (Gen. 15:15).
But there are others of us who feel more like Elijah: “I have had enough, LORD," he said. "Take my life; I am no better than my ancestors” (1 Kgs. 19:4). If we thought that there was the slightest chance that God would grant the petition, we would ask him to send a chariot of fire and sweep us up into heaven as he later did Elijah (2 Kgs. 2:11). Having little confidence that this will happen, we long for that grand and glorious heart attack—the one that comes just as we sit down after having delivered the most powerful sermon of our career or having penned the last line of the next best seller.
The chorus of the hymn promises peace in the valley, someday. But more importantly, so does God’s word: “And let us not get tired of doing what is right, for after a while we will reap a harvest of blessing, if we don’t get discouraged and give up” (Gal. 6:9, Living Bible). In the meantime, Satan is at work to discourage us. If he can’t get us to give up on God, he will try to cause us to give up on ourselves. Failing in that, he will cause us to give up on our brothers and sisters in Christ.
Satan’s Ready Resources
Satan uses circumstances to discourage us. There are those temptations that are common to man but may be ours in abundance.
Saints have lost their wealth, but could confidently say, “The LORD gave and the LORD has taken away; may the name of the LORD be praised” (Job 1:21).
Saints have lost loved ones but could—through the tears and sorrow—still bless the name of the Lord. Others have lost their health but gave God the glory. But Job lost it all—his wealth, his family, his health, the support of his wife who badgered him to “Curse God and die!” But through it all Job did not sin with his lips (Job 2:10). No life is without its losses, its hurts, and its heartaches. But some people seem to get more than their share.
If one has been taught to believe that the guys in the white hats always win, that the good guy always gets the good girl, and that cheaters never win, one can easily become overwhelmed by the circumstances of life. If God will not grant that grand and glorious heart attack, some take matters into their own hands and destroy themselves. Some do it slowly, and others with quick dispatch.
The advance of sin and the retreat of righteousness discourage others. Peter tells us something about Lot that the Old Testament does not reveal. Ignoring this revelation, many have condemned Lot, while the Scriptures praise him, saying that God rescued Lot who was “a righteous man, who was distressed by the filthy lives of lawless men (for that righteous man, living among them day after day, was tormented in his righteous soul by the lawless deeds he saw and heard)” (2 Pet. 2:7-8).
Only the most naïve or the most optimistic cannot see the advance of sin and the retreat of righteousness during the last three or four decades. The examples, the statistics, the studies are readily available and need not be cited. The thing that torments many righteous souls today is not just the statistical decline in righteousness and advance of sin, but the ho-hum attitude of those whose souls should be tormented by the present state of affairs.
Another old hymn, Farther Along, is an attempt to cheer up those who are discouraged by the seeming robustness of sin and the fragility of righteousness. “We’ll understand it all by and by” the last line promises, and well we may. But John’s apocalypse doesn’t really promise us that every question of life will be answered when we get to heaven. What it does promise is that heaven will be worth it all.
Satan doesn’t just use circumstances to discourage us; he also uses people.
Satan got to Mrs. Job, and instead of her being a suitable help to Job in his time of trouble, she told him to just curse God and die. We need to remember that she had lost everything too. But she, like Job’s friends, seems to want to place the blame on Job. Somebody has to be at fault. They always do, don’t they? These things don’t just happen, do they? Maybe Mrs. Job was thinking, “God’s getting even with somebody, Job, and I know it isn’t me. I’ve been a faithful, dutiful wife. I had your kids, I picked up after you, put up with your mother. You wouldn’t have had half of what you did if it hadn’t been for me. I thought I smelled strange perfume on your robe after that trip you took last week. You can fool some of the people some of the time, Job. But you can’t fool me and God for long.” Maybe she thought it and maybe she didn’t. But there seems to be an ingrained desire for us to fix blame when bad things happen to seemingly good people.
Paul had to deal with more than his share of unpleasant people. In Macedonia, he was troubled on every side. Everywhere he went, he faced stiff opposition—about as stiff as he had given the infant church. He had to deal with robbers, the desire of his own countrymen to kill him, the opposition of the Gentiles, and the treachery of false brethren (2 Cor 11:26). No wonder he said, “Outside were conflicts, inside were fears” (2 Cor 7:5). With all these people in the devil’s corner, who wouldn’t be afraid within? None of us carry the burden Paul carried, and few of us will ever face the opposition he faced, but we can be sure that all who will live godly in Christ Jesus shall suffer opposition at some time and in some form (2 Tim. 3:12).
Satan also uses the indifferent to discourage us, just as he did during the days when the Babylonian exiles returned to Jerusalem to rebuild the temple. As the Lord had spoken by the mouth of Jeremiah (Jer. 29:10), after seventy years of captivity, Cyrus, king of Persia, issued a decree that any of the Jews who were willing to return to their homeland should go and rebuild the temple to the glory of God (Ezra 1:2-4). Sixteen years passed and the temple still lay in ruins. The returnees were saying, “'The time has not yet come for the LORD's house to be built” (Hag. 1:2). The word of the Lord then came to Haggai: “Is it a time for you yourselves to be living in your paneled houses, while this house remains a ruin” (Hag. 1:4). Indifference on the part of Christians to the plight of the New Jerusalem and the spiritual temple of the Lord is a source of discouragement to those who love Mount Zion and the general assembly (Heb. 12:22-23). “Prophets,” touched by the burden of the Lord, who cry out for repentance and renewal are often met with blank stares and gaping yawns.
Satan also uses the merciless to discourage. Paul had rebuked the church at Corinth for being indifferent to the scandal among them of a brother having his father’s wife. He took them to task and gave them explicit instructions for dealing with the situation (1 Cor. 5:1-12).
As is often the case, it appears that they went from one extreme to another. The plan worked; the man repented, but then they refused to forgive him and receive him back into the fellowship. Paul writes, “The punishment inflicted on him by the majority is sufficient for him. Now instead, you ought to forgive and comfort him, so that he will not be overwhelmed by excessive sorrow. I urge you, therefore, to reaffirm your love for him” (2 Cor. 2:6-8).
Like the Corinth of Paul’s first epistle, we often ignore sin, demonstrating a lack of love for the sinner who stands condemned. Like the Corinth of Paul’s second epistle, we often put our feet on the necks of penitent sinners and hold them face-down in the muck and mire of their transgressions. We have real trouble with forgiving sinners, with showing mercy to those being swallowed up by the self-righteous big-brotherism described by Jesus in the parable of the prodigal (Luke 15:11-32). In fleeing from the lion of sinful tolerance of sin, we often run into the jaws of the bear of sinful intolerance of the sinner (Amos 5:19). Paul urges, “And we urge you, brothers, warn those who are idle, encourage the timid, help the weak, be patient with everyone” (1 Thess. 5:14). Jude, that great champion against apostasy, wrote: “Keep yourselves in God's love as you wait for the mercy of our Lord Jesus Christ to bring you to eternal life. Be merciful to those who doubt; snatch others from the fire and save them; to others show mercy, mixed with fear—hating even the clothing stained by corrupted flesh” (Jude 21-23).
In regard to people, the key words are mercy, compassion, and distinction.
In regard to sin, the watchwords are fear and hate. We must make distinctions between the penitent and the impenitent, between the perpetrators and the victims, between those struggling with sin and those indifferent to it. Indifference is cheap. Self-righteousness is cheap. Mercy is costly. But mercilessness is more costly, “because judgment without mercy will be shown to anyone who has not been merciful. Mercy triumphs over judgment!” (Jam. 2:13).
Satan uses unrealized expectations to discourage us. Moses expected to lead his brethren out of Egypt, and he expected them to expect it too. When they didn’t, he fled to the wilderness (Acts 7:25). Moses had his degree in Egyptian Studies (Acts 7:22), but his education was lacking. God sent him away to graduate school where he learned about sheep. For forty years he learned about sheep by leading his father-in-law’s flock around Sinai. Then for the next forty years he applied his knowledge by leading the flock of God around Sinai. Some promising preachers have fled to the wilderness because their early expectations were not realized.
Sometimes others expect more of us than we can deliver, and when they do we become discouraged. Naaman only half listened to his little Israelite servant girl who told him there was a prophet in Samaria who could heal his leprosy. He approached the King of Syria for help, and the king naturally sent a letter to his counterpart in Israel. “With this letter I am sending my servant Naaman to you so that you may cure him of his leprosy” (2 Kgs. 5:6).
“Cure him of leprosy! Who does he think I am—God! He’s just trying to pick a fight with me.” There was a prophet in Israel and Naaman was eventually healed, but there were some tense moments for the frightened and discouraged king of Israel. When others expect more of us than we can deliver, we either lash out in anger or pull back in discouragement.
When Satan succeeds in discouraging us, we often give up on ourselves, on others, and on God. Then, like Elijah, we crawl off into a cave to hide.
From the Thrill of Victory to the Agony of Defeat
Elijah had stood fearlessly before 450 prophets of Baal, along with their cheerleaders. “How long will you waver between two opinions? If the LORD is God, follow him; but if Baal is God, follow him” (1 Kgs. 18:21). When no one answered him a word, he proposed a little contest. They would construct an altar, lay their wood and sacrificial bull on it, and then they would call on the name of Baal and he would call on the name of God. The one that answered with fire to consume the sacrifice would then be recognized as God.
The prophets of Baal went first. All day long they begged, “O Baal, hear us!” They tried to get his attention by leaping about the altar and cutting themselves with knives and lances, but nothing happened. Elijah mocked them, suggesting that they cry a little louder, for maybe Baal was meditating, was busy, or taking a nap. Elijah was neither afraid of them nor their god.
Then at the time of the evening sacrifice, Elijah took his turn. He repaired the altar of the Lord and placed his bull on the altar. He then had them bring 12 water pots full of water to pour over the sacrifice and the altar. The water soaked the sacrifice and the wood and ran down into the trench below. Elijah then prayed confidently to God: “O LORD, God of Abraham, Isaac and Israel, let it be known today that you are God in Israel and that I am your servant and have done all these things at your command. Answer me, O LORD, answer me, so these people will know that you, O LORD, are God, and that you are turning their hearts back again” (1 Kgs. 18:36-37). Then fire fell from heaven and consumed the sacrifice, the wood, the stones, the dust, and the water in the trench below. When the people saw it, they fell on their faces and said, “The Lord, He is God! The Lord, He is God!” On Elijah’s orders, they seized the prophets of Baal and executed them all at the Brook Kishon. Sweet victory! Smashing success!
When King Ahab told his wife about the events, she sent a messenger to Elijah, saying, “May the gods strike me dead if by this time tomorrow I don’t take your life the way you took the lives of Baal’s prophets” (1 Kgs. 19:2, GW). Hey, woman! This is Elijah. He just fearlessly stood against 450 of Baal’s best and beat them. Do you think he is afraid of you? You’d better believe it! “Frightened, Elijah fled to save his life” (1 Kgs. 19:3, GW).
Elijah was discouraged to say the least. He sat down under a juniper tree and prayed that he might die. What had caused this fearless fighter to long for that grand and glorious heart attack to take him away from it all? Discouragement in capital letters. How could one woman be so powerful? The people had declared Jehovah to be God. At Elijah’s word, they had executed 450 prophets of Baal. How can that be failure? Circumstances, people, and expectations all combined to bring Elijah down from victory on Mt. Carmel to the Valley of Despair.
Elijah was physically, emotionally, and spiritually drained. The intense emotional battle between himself and the prophets of Baal had lasted all day. Then there was the draining experience of 450 executions. Following this, Elijah had run 17 miles from Mt. Carmel to Jezreel. When he got there, Jezebel was still in control. There had been no rallying of the people to the cause of God.
Elijah flees south toward Mt. Sinai. After a day’s journey he collapses under a juniper tree and says, “It is enough! Now take my life, for I am no better than my fathers!” Elijah had actually been praying for a revival—“let them know you are turning their hearts back again” (1 Kgs 18:37). They did offer lip service and under the emotion of the moment, they had executed the prophets of Baal. But the revival was short-lived. Elijah now felt abandoned—“I alone am left; and they seek to take my life” he would later say (1 Kgs. 19:10). Things had not turned out as Elijah had envisioned them.
There’s Nothing as Cold as Ashes After the Fire Is Gone
The fire on Mt. Carmel had gone out, but more importantly, discouragement had almost put the fire out in Elijah’s heart. And there is nothing as cold as ashes after the fire is gone. But we are reminded of Matthew 12:20-21: “A bruised reed He will not break, and smoking flax he will not quench, till He sends forth justice to victory; and in His name the Gentiles will trust.” The bruised reed and the smoking flax are symbols of a weak and feeble faith, a faith like Elijah’s.
God was not through with Elijah. An angel provided food and water for him; and after a good night’s sleep, he journeyed toward Horeb for forty days. There God would gently blow on Elijah’s smoldering faith to rekindle it.
When Elijah arrived at Horeb, he went into a cave to spend the night. Then the Lord said, “What are you doing here, Elijah?” (1 Kgs 19:9). Elijah may have been thinking of asking God the same question. The confrontation would go something like this: “What am I doing here! What are you doing here, Lord? Don’t you know what has happened? We failed! It didn’t work. I am the only one left and they are trying to kill me.”
Elijah was in a deep, dark cave of discouragement. He needed to get out into the light, where God would do three things to rekindle Elijah’s faith (1 Kgs. 19:11).
God Gave Elijah a Vision of God’s Own Greatness.
First God displays his great power and force as the winds blow and the mountain begins to break apart. But God is not in the wind. Next comes an earthquake, but God is not in the earthquake. Then comes fire, but God is not in the fire. Then comes a still, small voice. A God with a still, small voice? This is Elijah, a man’s man, and his God speaks with a still, small voice—how embarrassing! But it was the power in this still, small voice that caused Elijah to cover his face.
The lesson seems to be, “Yes, Elijah, I can crush them into submission, or I can burn them to a crisp if I so desire, but my power and my presence are just as mighty when I work unseen and quietly as when the flames crackle and the winds blow.”
Some people see God as powerless or indifferent to the rising tide of sin in America because he isn’t torching false teachers and sending earthquakes on citadels of evil; and they ask, “Why doesn’t God do something?” I believe that he is. In Fix Your Eyes on Jesus (2001), I wrote:
History is not happenstance, as indicated by the scroll with the seven seals. God is in control of the destiny of the world, and it is Christ who is executing God’s plan. Heaven’s message is REPENT! We can read about it in the Bible, but we can also read about it in the morning newspaper, as we read of famines, bloodshed, wars, self-destructive addictions, the pestilence of AIDS, moral corruption—in a word, SIN.
God is either preparing to send a revival to America or he is preparing to send retribution on America. It could be both—retribution and then revival. The still, small voice of God has not been silenced.
God Gave Elijah a New Focus of Ministry
Roasting false teachers is exciting, but there is also a ministry of the routine that is just as powerful as Mt. Carmel confrontations. Elijah’s ministry was no longer to be one of conflict and confrontation. He was to anoint Hazael as king over Syria, Jehu as king over Israel and Elisha as his own successor (1 Kgs. 19:15-16). These three would continue the work that Elijah had so faithfully carried on. There isn’t a lot of wind and fire in the ministry of mentoring a successor, but without this ministry, we are always one generation away from being sheep without shepherds.
Most of our ministries are going to be so very, very routine. There will not be a lot of cameras clicking or video cameras whirring, our name will not be a household word, and we will not lead a mass exodus from sin to Christ. Success in our ministry—as viewed through God’s eyes—may mean preserving the remnant, teaching an unruly little boy who will grow up to be an Elijah or an Elisha—or teaching a little girl who will grow up to be a Dorcas or a Priscilla. Ours may be a foot-washing ministry, a bread-baking ministry, or baby-rocking ministry. It may be a floor-sweeping ministry, a toilet-cleaning ministry, or yard-mowing ministry. Ministry is found wherever there is an unmet need.
God Gave Elijah a New Perspective on People.
“I have reserved seven thousand in Israel, all whose knees have not bowed to Baal, and every mouth that has not kissed him” (1 Kgs. 19:18).
Things are not always as they seem. Brothers and sisters in Christ are not always as dull and indifferent as firebrands might image. Those outside the center stage of activity are often the backbone of ministry. They preach no sermons, hold no seminars, author no books, champion no change—nor champion opposition to any change. They are the “certain disciples” like Ananias who told Saul to arise and be baptized and then faded from the scene. They are the “certain disciples” like Dorcas who never have a school, a scholarship, or childcare agency named after them, but who are full of good works and charitable deeds. The backbone of the church is those people who go about their work as softly and quietly as the still, small voice of God himself.
