​https://youtu.be/VfhytVbd-XE

The Savior as revealed in the Tanakh

 I, even I, am the LORD; and beside me there is no Savior. (Isa 43:11)


Despite the fact that the Tanakh provides the record of God's deliverance of His people, the word moshia' (a participial form of the verb yasha, to deliver or to save) does not occur with great frequency in the Scriptures (it appears nearly half of the time in the latter part of the book of Isaiah). 

In the Jewish mindset, the concept of salvation is more national (corporate) than personal (as modern Christianity tends to view it). The salvation of the individual Jew is directly bound up with the salvation of the entire people, and includes the hope of being rescued from national enemies, of the Temple's complete restoration, and of the full corporate inheritance of the covenantal blessings of Adonai. For the Jew, Hamoshia' is a this-worldly, temporal leader who would rescue corporate Israel from her enemies and make the nation great in all the earth.

The idea of a "Savior of the Jewish people," then, is bound up with the idea of national Israel and the restoration of the Kingdom of David on earth. This (among other reasons) partly explains why the Jewish people tend to reject Jesus as their Savior: from their point of view Jesus did not rescue corporate, national Israel from her enemies nor set up the kingdom of David.... 

As Christians, however, we believe that Yeshua' indeed did all of these things -- but in an "already/not-yet" sort of way. He already has effected full deliverance from the ultimate enemy of the Jewish people (i.e., sin and the devil), but He has not yet fully restored the temporal glory of the Kingdom of David and will not do so until He comes again to establish His rule in Jerusalem. Maranatha, Lord Jesus!

Moshia'.
Deliverer. One who "makes wide" or "makes sufficient." One who gives freedom from distress and the ability to pursue one's way. Often understood in a "this-worldly" manner of political deliverance, the word is also used to ultimately portray Adonai's deliverance and salvation of the Israel of God. Derived from the Hebrew verb Yasha'. Note that the Name for Jesus - Yeshua - is derived from this same root.

Note: moshia' is not etymologically connected with the word mashiach, though there is overlap in the concepts between a Savior and the Messiah.

References: Deut. 22:27; 28:29, 31; Jdg. 3:9, 15; 6:36; 12:3; 1 Sam. 10:19; 11:3; 2 Ki. 13:5; Ps. 7:11; 17:7; 18:42; Isa. 19:20; 43:11; 45:15; Zech. 8:7.


The Savior

Hamoshia'.
The Deliverer; the Savior. Though this form does not directly appear in the Tanakh, it is widespread in Jewish thinking and is prevalent in the B'rit Chadasha. 


Salvation

Yeshu'ah. [yeshuat- construct form]
Noun feminine. Salvation; Deliverance. State of being made free from distress.
References: Exo. 15:2; Ps. 119:155; Isa. 26:1; 49:8; 52:7; 59:17; 60:18; Hab. 3:8.



God of Israel the Savior

Elohei Yisrael Moshia'.
God of Israel the Savior (Isa. 45:15).



The Giver of Salvation

Hannoten Teshuah.
The Giver of Salvation (Psa. 144:10).



A note about Moses (Moshe)

Mosheh.
Moses. 

The name Moses comes from the verb masha (qal present active participle) and means "he who draws out." Although Moshe was indeed a savior-figure in the Tanakh (who "drew his people out" of Egypt) and his name perhaps involves a word play on the word moshia', the proper name is probably not directly etymologically related to the word moshia'. Indeed, Moses himself spoke of the Coming Prophet who would ultimately deliver the Jewish nation, and this is a reference to the Mashiach Jesus (Deut. 18:18-19).

Is God calling you? God’s call will go to the core of who you are and what you do.

‘I have called him… and he will succeed in his mission.’ Isaiah 48:15 NIV
God told Jeremiah, ‘Before you were born, I set you apart for a special work.’ (Jeremiah 1:5 NCV)
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​When God decides to use you, five things happen:
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First, there is a call. God asks common people to do uncommon things, like Peter getting out of a boat and walking on water.
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Second, there is fear. When God called Moses to stand before Pharaoh, he basically said, ‘I’m not a good enough speaker; use somebody else.’
Third, there is reassurance. The thought of filling Moses’ shoes must have shaken Joshua to the core, so God told him, ‘As I was with Moses, so I will be with you.’ (Joshua 1:5 NKJV)

Fourth, there is a decision. Sometimes we say ‘yes’ to God and sometimes we say ‘no’. When we say ‘yes’ we live with joy; when we say ‘no’ we forfeit that joy. But there’s always a decision.

Fifth, there is a changed life. Those who say ‘yes’ to God’s call don’t walk perfectly, not by a long shot. But because they say ‘yes’, they learn and grow even from their failures. Indeed, their failures often become part of their ability to minister to others. And those who say ‘no’ to God are changed too; they become a little harder, a little more resistant to His calling, and a little more likely to say ‘no’ next time.

​In the Gospels (Matthew, Mark, Luke, and John), Jesus’ command to "follow me" appears repeatedly (e.g., Matthew 8:22; 9:9, Mark 2:14; Luke 5:27; John 1:43). In many cases, Jesus was calling the twelve men who would become His disciples (Matthew 10:3–4). But other times, He was speaking to anyone who wanted what He had to offer (John 3:16; Mark 8:34).

In Matthew 10:34–39, Jesus stated clearly what it means to follow Him. He said, "Do not suppose that I have come to bring peace to the earth. I did not come to bring peace, but a sword. For I have come to turn ‘a man against his father, a daughter against her mother, a daughter-in-law against her mother-in-law—a man’s enemies will be the members of his own household.’ Anyone who loves their father or mother more than me is not worthy of me; anyone who loves their son or daughter more than me is not worthy of me. Whoever does not take up their cross and follow me is not worthy of me. Whoever finds their life will lose it, and whoever loses their life for my sake will find it."

Jesus’ bringing a “sword” and turning family members against each other can seem a little harsh after words like "whosoever believes on Him shall not perish" (John 3:16). But Jesus never softened the truth, and the truth is that following Him leads to difficult choices. Sometimes turning back may seem very appealing. When Jesus’ teaching went from the Beatitudes (Matthew 5:3–11) to the coming cross, many who had followed him turned away (John 6:66). Even the disciples decided that following Jesus was too difficult the night He was arrested. Every one of them deserted Him (Matthew 26:56; Mark 14:50). On that night, following Christ meant possible arrest and execution. Rather than risk his own life, Peter denied that he even knew Jesus three times (Matthew 26:69–75). 

To truly follow Christ means He has become everything to us. Everyone follows something: friends, popular culture, family, selfish desires, or God. We can only follow one thing at a time (Matthew 6:24). God states we are to have no other gods before Him (Exodus 20:3; Deuteronomy 5:7; Mark 12:30). To truly follow Christ means we do not follow anything else. Jesus said in Luke 9:23, "Whoever wants to be my disciple must deny themselves and take up their cross daily and follow me." There is no such thing as a "halfway disciple." As the disciples demonstrated, no one can follow Christ by the strength of his own willpower. The Pharisees were good examples of those who were trying to obey God in their own strength. Their self-effort led only to arrogance and distortion of the whole purpose of God’s Law (Luke 11:39; Matthew 23:24).

Jesus gave His disciples the secret to faithfully following Him, but they did not recognize it at the time. He said, "The Spirit gives life; the flesh counts for nothing" (John 6:63). And "This is why I told you that no one can come to me unless the Father has enabled them” (verse 65). The disciples had walked with Jesus for three years, learning, observing, and participating in His miracles. Yet, even they could not follow Him faithfully in their own strength. They needed a Helper. 

Jesus promised many times that, once He had ascended to the Father, He would send a "Helper" to them—the Holy Spirit (John 14:26; 15:26). In fact, He told them that it was for their good that He was going away so that the Holy Spirit could come (John 16:7). The Holy Spirit indwells the heart of every believer (Galatians 2:20; Romans 8:16; Hebrews 13:5; Matthew 28:20). Jesus warned His followers that they were not to begin testifying of Him "until you have been clothed with power from on high" (Luke 24:49; Acts 1:4). When the Holy Spirit came upon those first believers at Pentecost, they suddenly had all the power they needed to follow Christ, even to the death, if needed (Acts 2:1–4; 4:31; 7:59-60).

Following Jesus means striving to be like Him. He always obeyed His Father, so that’s what we strive to do (John 8:29; 15:10). To truly follow Christ means to make Him the Boss. That’s what it means to make Jesus Lord of our lives (Romans 10:9; 1 Corinthians 12:3; 2 Corinthians 4:5). Every decision and dream is filtered through His Word with the goal of glorifying Him in everything (1 Corinthians 10:31). We are not saved by the things we do for Christ (Ephesians 2:8–9) but by what He has done for us. Because of His grace, we want to please Him in everything. All this is accomplished as we allow the Holy Spirit to have complete control of every area of our lives (Ephesians 5:18). He explains the Scriptures (1 Corinthians 2:14), empowers us with spiritual gifts (1 Corinthians 12:4-11), comforts us (John 14:16), and guides us (John 14:26). To follow Christ means we apply the truths we learn from His Word and live as if Jesus walked beside us in person.

God is asking for your participation; will you answer him?

"LORD, SEND SOMEONE ELSE.” EVER SAID THAT?

Do you have a favorite person from the Bible? (Besides Jesus, of course!) Moses is a personal favorite of mine. I find him very relatable. Not the plague thing or the Red Sea thing. It’s that scene at the burning bush (Exodus 3:1-3), but a very specific part of it. Exodus 4:13 was actually one of my ‘life verses’; “But Moses pleaded again, ‘Lord, please! Send someone else.’” It was right up there with, “I can do all things through Christ who strengthens me,” (Philippians 4:13) as long as he doesn’t ask me to do anything. It’s easy to have faith in God and trust him when we’re sitting on the couch binging Netflix. And the truth is, that’s where I related most strongly with Moses, telling God no. Well, more like dragging my feet and whining a lot, hoping that God will eventually get the message and just give up on me and change his mind.

I’m wondering if the idea of God as Father comes from us acting like children so much of the time:

• “Have you dumped the garbage yet?” “I will; as soon as I finish this episode.”
• “Have you gone to talk to Pharoah yet?” “I will; as soon as I finish roasting these marshmallows.”

THE CALL

What exactly was it that Moses was so dead-set against doing, and why?
God had gotten Moses’ attention with the burning bush and was now speaking with him. Let’s look at what God was asking.

‘Then the Lord told him, “I have certainly seen the oppression of my people in Egypt. I have heard their cries of distress because of their harsh slave drivers. Yes, I am aware of their suffering. 8 So I have come down to rescue them from the power of the Egyptians and lead them out of Egypt into their own fertile and spacious land. It is a land flowing with milk and honey—the land where the Canaanites, Hittites, Amorites, Perizzites, Hivites, and Jebusites now live. 9 Look! The cry of the people of Israel has reached me, and I have seen how harshly the Egyptians abuse them. 10 Now go, for I am sending you to Pharaoh. You must lead my people Israel out of Egypt”’ (Exodus 3:7-10, NLT).
The first thing we notice is that there is a lot about what God has done and will do, and very little with regard to Moses.

• God has seen their oppression.
• God has heard their cries.
• God knows their suffering.
• God has now come down.
• God intends to rescue them.
• God is providing a new homeland.
• God is sending Moses.

​Moses was to go and lead. God is going to deliver his people and he wants Moses to lead them when it happens. Who wouldn’t want to be a part of that? So begins one of my favorite conversations in all of Scripture.


THE “CONVERSATION

"But Moses protested to God, “Who am I to appear before Pharaoh? Who am I to lead the people of Israel out of Egypt?” (Exodus 3:11).

Moses knew who he was. He had spent the last 40 years defining himself. He had tried to deliver his people 40 years ago, and that ended in murder and his being rejected by his people. This event is what drove him into the wilderness in the first place. He was an exiled murderer and he knew God was talking to the wrong guy.

But God tells Moses exactly who he is; or does he?
God answered, “I will be with you” (Exodus 3:12a).
Look at what God is saying here:

• You are the one I will be with.
• Who you are outside of that isn’t of concern to me.
• Your identity is tied to my presence in your life.

God hasn’t called you because of who you are, but because of who HE is. But Moses doesn’t get it.

But Moses protested, “If I go to the people of Israel and tell them, ‘The God of your ancestors has sent me to you,’ they will ask me, ‘What is his name?’ Then what should I tell them?” (Exodus 3:13).
Now Moses is talking to God. “Oh yeah? Well who are you?”

Moses had been waiting for 40 years, but the Hebrews hadn’t heard from God in over 400. To them, he was literally the God of their ancestors; a people long dead and gone. They knew the stories of Abraham, Isaac and Jacob, but did it mean anything to them? Was God relevant to them now? And that was all just a few hundred years earlier.

What expectations are we to have of God when we look back 2,000 years to the time when he walked the earth with the disciples? We hear stories of miracles and great moves of God from the past, but is that the same God who’s calling us now?

Is God still relevant today?
‘God replied to Moses, “I AM WHO I AM. Say this to the people of Israel: I AM has sent me to you.” 15 God also said to Moses, “Say this to the people of Israel: Yahweh, the God of your ancestors—the God of Abraham, the God of Isaac, and the God of Jacob—has sent me to you.
This is my eternal name, my name to remember for all generations”’ (Exodus 3:14-15).

Here, God drops the mic with this phrase, I AM WHO I AM. This is a verb, not a proper noun. It carries with it the idea of identification through action. It also transcends time and has been translation by some scholars as I will be who I will be. God is declaring himself the ever existing one; who I WAS then, is who I AM now, and who I WILL BE in the future.

This is not the name that others call God; the descriptors of his character, but what God calls himself. This is the name only God is holy enough to utter. And—just like those who saw the opening of the ark in the movie Raiders of the Lost Ark—Moses’ ears should have exploded on the hearing of it and his face melted off his head.

This is God’s name yesterday, today, and forever.
Then God goes on for another seven verses, finishing out the chapter as if this should have settled everything with Moses: you’ll say this to the people and they’ll say ok, then you’ll tell Pharoah the plan, but I know he’ll say no, so then I’ll flex and he’ll finally say yes and then you’ll do this… And it should have settled it.

But Moses was too broken to fully accept that. He was still too caught up in himself to accept the power and importance of God’s presence in his life. He knew God was wrong about him.

‘But Moses protested again, “What if they won’t believe me or listen to me? What if they say, ‘The Lord never appeared to you’?”’ (Exodus 4:1).
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This goes back to identity, but not what we think of ourselves. Rather it’s what we think others think about us. We prejudge ourselves before others have a chance to. And doesn’t that all begin with the idea that I’m nobody that God would ever use? This false humility is the most evil form of pride because it says right to God’s face, “You’re wrong about me. I’m not the one you’re looking for. You’ve made a mistake.”

When we don’t answer God’s call, we’re saying we know better than he does.

Then God answers Moses’ concerns with three miraculous signs. God recognizes the game Moses is playing and pulls out the stops. First there’s this thing with the staff turning into a snake. Then there’s Moses’ hand turning leprous and being restored. And just to make sure there’s no longer any confusion who is God in this situation, God turns water from the Nile into blood (Exodus 4:2-9). Personally, I think this would have made me more nervous.

‘But Moses pleaded with the Lord, “O Lord, I’m not very good with words. I never have been, and I’m not now, even though you have spoken to me. I get tongue-tied, and my words get tangled.”’ (Exodus 4:10).

This verse is often said to have the meaning that Moses had a stutter. I don’t think that’s necessarily true. I think it might have had more to do with Moses being an introvert and having spent the last 40 years in the middle of nowhere, with no one but sheep to talk to. I won’t go into why I think Moses was an introvert, but we don’t know exactly what he’s referring to here. What we do know is that Moses lacked confidence in his ability to do what God was calling him to do. Again, he’s questioning God’s judgement. But I don’t really think Moses was intentionally calling God out. I think he was afraid and disparately clawing at any excuse that might get him out of God’s plan. I think he had become so comfortable with his sheep and the situation he ended up in, that he didn’t want to leave. He may have thought he had little time left in this world, so why start some new project? His time to make a difference had passed.

‘Then the Lord asked Moses, “Who makes a person’s mouth? Who decides whether people speak or do not speak, hear or do not hear, see or do not see? Is it not I, the Lord? 12 Now go! I will be with you as you speak, and I will instruct you in what to say”’ (Exodus 4:11-12).

I nearly weep at the graciousness behind this verse every time I read it. God is saying, I made you the way you are. I know it’s not easy. Nothing of any worth ever is. Now let’s go. I’m right here with you and I won’t leave you alone. Take my hand, we’ll do this together. I’ll teach you everything you need to know.

Does this sound familiar? Come to me; take my yoke; learn from me; I will be with you always (Matthew 11:28-30).

God is calling all of us. How will you answer the call? How did Moses?
‘But Moses again pleaded, “Lord, please! Send anyone else”’ (Exodus 4:13).
Moses finally resorts to honesty. He didn’t want to do it. Moses was simply afraid. And I think it was this honesty that God had been waiting for.

Then the Lord became angry with Moses. “All right,” he said. “What about your brother, Aaron the Levite? I know he speaks well. And look! He is on his way to meet you now. He will be delighted to see you. 15 Talk to him, and put the words in his mouth. I will be with both of you as you speak, and I will instruct you both in what to do. 16 Aaron will be your spokesman to the people. He will be your mouthpiece, and you will stand in the place of God for him, telling him what to say. 17 And take your shepherd’s staff with you, and use it to perform the miraculous signs I have shown you” (Exodus 4:14-17).

A lot of the commentaries speak of this passage as a rebuke, that God is so angry that he’s punishing Moses by making him share the spotlight with his brother. Honestly, until I started preparing for this, I saw it the same way. It’s a great motivator, “Do what God calls you to do or he’ll get mad and punish you.” Personally, I’ve grown tired of being scared into following God.

The New American Standard Bible is a more literal, word for word translation and puts it this way, “Then the anger of the LORD burned against Moses.” Looking at this more literal sentence structure and the original language, it could also be understood to say, “The face or breath (the countenance) of the LORD enflamed or blazed up.” I think this paints a vivid dual picture of God’s anger and the burning bush.

Remember the burning bush? I can imagine the gentle warming flames flashing into a raging inferno in response to Moses’ declaration, the scorching heat pushing him back in startled terror. God had gotten Moses’ attention. He was letting Moses know that he’s not going to win this argument. Moses was getting too comfortable standing there talking to smoldering shrubbery. It was time for Moses to feel the heat. Those previous signs were just that; God manipulating the world. This was an experience of the raw power of God.

What does Jesus tell us again? I will give you rest for I am gentle and humble in heart (Matthew 11:29). Remember I AM, the same yesterday, today, and forever. And look at what follows. God, again, goes out of his way to accommodate Moses. Oh look, there’s your brother who’s “just happening” to be coming this way, and what do you know, he’s a great speaker. What luck! And it says Aaron was already coming to see Moses, before this whole thing started.

God is not going to call you to do something without providing you with everything you need to accomplish his work. You may not get everything you want. And it may not be easy. But I can tell you from experience, well, a little experience, that it’s a blessing beyond description.


ANSWERING THE CALL

How do you know you’ve been called? Right there in the second half of Exodus 3:12, “And this is your sign that I am the one who has sent you: When you have brought the people out of Egypt, you will worship God at this very mountain.”

The fact that you’re here today is the sign that you have been called. God has called you for something; that’s why you’re here.

What is it that God is calling you to do? What have you been trying to avoid? What Excuses have you been making? It’s nothing God hasn’t already heard. Or maybe you’re right where God wants you, doing what he has for you to do, but you’re stressed and burned out because you’re relying too much on your own ability.

What might you need to let go of? Or maybe you’re doing God’s will and are constantly blessed and joyful. In that case, you really need to be up here sharing with us your secret.

What does answering the call look like? I can show you one example of what answering the call looks like. It looks like me following through on God’s call for me to share this message with you.

What will it look like for you? I have no idea. Maybe it’s to go to another country with the Gospel. Or maybe just next door. Maybe it’s going to the homeless on the street, or maybe a family member you haven’t spoken to in a while. Maybe God’s given you a testimony and he wants you sharing it, or maybe he’s leading you to serve in some other way. What God has called you to do is between you and God and whoever he might have called you to.

What is God saying now? I have come down to this earth, I have seen through your eyes, I have heard through your ears, I have experienced your suffering. I came to rescue you from the power of sin in your lives and lead you into a new kingdom flowing with mercy and grace.

Now go! God is sending you out into the world to lead people to him. I want to leave you today the way Moses left the people of Israel he had been leading for 40 years. Passing the mantle of leadership to Joshua, Moses—the man who was afraid to talk to Pharoah—stands before hundreds of thousands of Hebrews and declares, “be strong and courageous! Do not be afraid. The Lord will prepare the way and be with you”

“So be strong and courageous! Do not be afraid and do not panic before them. For the Lord your God will personally go ahead of you. He will neither fail you nor abandon you” (Deuteronomy 31:6).

​God is calling you, but it’s up to you to respond.

In 1 Timothy 2:4 it says: “God desires all men to be saved and to come to the knowledge of the truth.” God has an incredible plan, and He wants to use you! He wants to save you from a life of sin and unhappiness, to a life of true peace and joy. He wants to prepare you for eternity. He wants to use your life to glorify His name. God is calling you. He loves you and wants to help you!
So how does God call you? Maybe you meet someone whose godly life challenges you, or you read or hear something that creates a longing for something more. Maybe you try to live a good life and react in a good way, but always fall short, and you feel empty deep down inside. This is God calling you. He is drawing you, but it’s up to you to respond.

In Hebrews 1:1-2 it says, “God, who at various times and in various ways spoke in time past to the fathers by the prophets, has in these last days spoken to us by His Son.” God sent His Son Jesus to earth as a human being, where He experienced the same temptations and trials we do, but never gave in to sin. In this way He left us an example to follow.

Now He is inviting you to let Him into your life, to guide, strengthen and help you live the same overcoming life. “Behold I stand at the door and knock. If anyone hears My voice and opens the door, I will come in to him and dine with him and he with Me.” Revelation 3:20.

This call of love is like a powerful magnet, always pulling in one direction; to turn completely from everything that is bad, corrupt, evil and self-seeking (sin) towards God’s Son Jesus Christ, to follow His example and come to a life of righteousness, peace and joy. But the choice is always yours, because God has given you a free will.

Opening your heart to Jesus is making a decision to stop living for yourself completely, and giving Him full control, as your Lord and Savior. It is a totally life-changing decision. You don’t have to carry on sinning, losing your temper, being irritable, being offended. Jesus came to save you, and make a way out of all these things, and this amazing new life is what God will lead you into, step by step, if you will answer His call.

Don’t let anything hinder you from making life’s most important choice – open the door of your heart to Jesus today!

​There are at least three songs that Moses wrote. One was sung after the crossing of the Red Sea (Exodus 15), one is recorded in Psalm 90, and the other was written in the last days of Moses’ life, in Deuteronomy 32.

As his time on earth drew to a close, Moses tied up several loose ends in his ministry, following God’s instructions in setting everything in order. God told Moses to write a song, commonly called “The Song of Moses,” and teach it to the people (Deuteronomy 31:19, 30). The Lord then commissioned Joshua, Moses’ replacement (verse 23). Finally, Moses wrote down the entire Law as he had received it from God (verse 24) and gave it to the Levites to keep with the ark of the covenant (verse 25).

God required the Israelites to learn the Song of Moses in anticipation of their future apostasy in the Promised Land. God knew that, despite His blessings, Israel would turn their backs on Him and follow other gods, bringing divine judgment. When that happened, the song they had learned generations previous would “be a witness . . . against them. . . . When many disasters and calamities come on them, this song will testify against them” (Deuteronomy 31:19, 21). The Song of Moses had both a prophetic purpose (it predicted the nation’s falling away) and a didactic purpose (it taught the faithfulness of God and the consequences of sin).

The song that Moses recited to the people takes up the better part of chapter 32. Deuteronomy 32:44 says that Joshua aided Moses in the recitation of this inspired song. The same day that Israel learned the Song of Moses, God directed Moses to climb Mt. Nebo, where Moses would be laid to rest (verses 48–50).

The song begins with a universal call to listen, followed by praise of the just, faithful, and upright God (Deuteronomy 32:1–4). In contrast to God’s faithfulness is Israel’s unfaithfulness (verses 5–6). The song proceeds to recite the history of Israel from their time of bondage in Egypt, through their wilderness wanderings, to their established place in the Promised Land (verses 7–14). The Song of Moses then becomes prophetic: Israel’s future ingratitude and idolatry are predicted, as are the judgments of God for their sin (verses 15–31). Then God promises to avenge Israel against their (and His) enemies, showing compassion on His people (verses 32–42). The song ends on a joyful note, as God’s punishment is past, righteousness is restored, and the land of Israel cleansed (verse 43).

A major theme of the Song of Moses is God’s faithfulness. He is called “the Rock” four times in the song (Deuteronomy 32:15, 18, 30–31). Even as God’s people are chasing whims and trusting feeble gods, God remains their steadfast, unchanging Source of Salvation.

The last words of the Song of Moses are a promise that God will “make atonement for his land and people” (Deuteronomy 32:43). This is a significant promise, because the atonement for God’s people is none other than the sacrifice of God’s own Son, Jesus Christ (Colossians 1:20).

Rabbi Eliezer: The Elijah of legend did not lose any of his ability to afflict the comfortable. The case of Rabbi Eliezer son of Rabbi Simon ben Yohai is illustrative. Once, when walking on a beach, he came upon a hideously ugly man—the prophet in disguise. The man greeted him courteously, "Peace be with thee, Rabbi." Instead of returning the greeting, the rabbi could not resist an insult, "How ugly you are! Is there anyone as ugly as you in your town?" Elijah responded with, "I don't know. Perhaps you should tell the Master Architect how ugly is this, His construction." The rabbi realized his wrong and asked for pardon. But Elijah would not give it until the entire city had asked for forgiveness for the rabbi and the rabbi had promised to mend his ways.[90]


Elijah was a mighty prophet during a turbulent time in Israel’s history. The nation had turned away from the Lord to worship Baal, and King Ahab had formed an alliance with Sidon by marrying their princess, Jezebel. Elijah was sent to show Israel the evil of their ways and encourage them to return to the Lord. Learn more about his ministry in this latest installment of our Biblical Figures series.

Elijah shown in stained glass in the Great Upper ChurchElijah and the WidowElijah is first mentioned in 1 Kings 17, where he proclaimed a drought as penalty for the evil deeds of the kings of Israel. During this time, ravens brought him food, and he lived by a seasonal river until it dried up. The Lord then told him to visit a widow in Zarephath for food and water. Once he arrived, her jar of flour and jug of oil did not run dry. While he was staying there, her son fell ill and died. Elijah pleaded with the Lord and stretched himself on top of the child three times, restoring him to life.

The True GodElijah then presented himself to King Ahab, telling him to summon the prophets of Baal and Asherah on Mount Carmel, along with all the people of Israel. He confronted the people and told them that if they prepared a sacrifice and called on Baal, he would prepare a sacrifice and call on the Lord. Whichever caught fire would then demonstrate who was the true God. The worshippers of Baal prepared their sacrifice and called upon him from morning until noon, with no answer.

Then Elijah rebuilt the altar of the Lord, prepared the sacrifice, and poured four jugs of water on it. He called upon the Lord, and the Lord answered him:
The Lord’s fire came down and devoured the burnt offering, wood, stones, and dust, and lapped up the water in the trench. Seeing this, all the people fell prostrate and said, “The Lord is God! The Lord is God!” 

— 1 Kings 18:38-39

Elijah Fears for His Life: after this, the prophets of Baal were seized and killed. When King Ahab told his wife Jezebel what Elijah had done, she vowed to kill him. Elijah was terrified and fled into the desert, where he prayed for the Lord to take his life, then fell asleep under a broom tree. A messenger from the Lord came to him twice, urging him to eat and drink. After doing so, he journeyed 40 days in the wilderness to Mt. Horeb, where he hid in a cave. The voice of the Lord came to him and commanded him to stand out on the mountain.

A violent wind came by, followed by an earthquake, then a fire. But the Lord was not in any of them; instead, He spoke to Elijah in a quiet voice:

When he heard this, Elijah hid his face in his cloak and went out and stood at the entrance of the cave. A voice said to him, Why are you here, Elijah? He replied, “I have been most zealous for the Lord, the God of hosts, but the Israelites have forsaken your covenant. They have destroyed your altars and murdered your prophets by the sword. I alone remain, and they seek to take my life.” The Lord said to him: Go back! Take the desert road to Damascus. When you arrive, you shall anoint Hazael as king of Aram. You shall also anoint Jehu, son of Nimshi, as king of Israel, and Elisha, son of Shaphat of Abel-meholah, as prophet to succeed you. Anyone who escapes the sword of Hazael, Jehu will kill. Anyone who escapes the sword of Jehu, Elisha will kill. But I will spare seven thousand in Israel—every knee that has not bent to Baal, every mouth that has not kissed him. — 1 Kings 19:13-18

After receiving these instructions, Elijah returned to civilization and recruited Elisha to minister with him.

Elijah and AhaziahSoon after, King Ahab died and was succeeded by his son, Ahaziah. After Ahaziah suffered an injury, he sought the assistance of the god of Ekron to see whether he would recover. Elijah confronted him for rejecting the Lord, which made him angry. In his rage, Ahaziah then sent a captain with fifty men to kill Elijah:

The prophet was seated on a hilltop when he found him. He said, “Man of God, the king commands you, ‘Come down.’” Elijah answered the captain, “Well, if I am a man of God, may fire come down from heaven and consume you and your fifty men.” And fire came down from heaven and consumed him and his fifty men.  — 2 Kings 1:9-10

This happened a second time; the king sent fifty men, and they were again struck down with fire. A third commander came, and he begged Elijah to spare the lives of him and his men. The Lord told Elijah not to be afraid of them, so he went down with them to the king. He told the king that because he turned away from the Lord, he would die. True to Elijah’s warning, the king was struck down by the Lord.

Elijah is Taken Up

Elijah being taken into heaven is depicted in the lower portion of the Ascension Chapel of the Great Upper ChurchWhen Elijah and Elisha traveled from Bethel to Jericho, Elijah tried to leave Elisha, but Elisha would not let him. The other prophets of the cities asked him repeatedly whether he knew that Elijah would leave him, and Elisha responded that he did. After they crossed the Jordan, Elijah asked Elisha if there was anything that he could do before he was taken up into heaven. Elisha asked to be given a double portion of his spirit, and Elijah said that was a difficult request, but that it would come to pass if he was able to see him taken up. Then a fiery chariot and horses came between them, and Elisha saw a whirlwind take Elijah to heaven.

What We Can Learn from ElijahEven in the face of adversity and discouragement, Elijah remained faithful. Throughout the Bible, he is held up as an example of godliness and might. Not only is he mentioned later in the Old Testament, but also in all four gospels and two epistles. He even appears at the transfiguration with Jesus, and when Jesus began his ministry, some thought that He was Elijah returned to earth.

The story of Elijah can be a comfort and an encouragement to us. Being a strong person of God does not mean that we will never feel discouraged, but rather, it means looking to God when faced with adversity. Elijah felt alone, and didn’t understand God’s plan, but he still searched God out. In return, he constantly saw God’s power displayed in his weakness: when He brought the widow’s son back from the dead, when He triumphed on Mt. Carmel, and when He rained down fire from heaven upon the king’s men.  For his faithfulness, Elijah was one of the few individuals in the Bible to be taken into heaven.

Elijah in the BasilicaElijah is depicted in multiple areas of the Basilica, including the east buttress of the south entrance, a lunette window in the west apse of the Crypt Church, a window in the west transept of the Great Upper Church, and in the Ascension Chapel of the Upper Church.

Elijah (/ɪˈlaɪdʒə/ il-EYE-jə; Hebrew: אֵלִיָּהוּ‎, ʾĒlīyyāhū, meaning "My God is Yahweh[10]/YHWH";[11][12] 

Greek form: Elias[a] /ɪˈlaɪəs/ il-EYE-əs) was, according to the Books of Kings in the Hebrew Bible, a prophet and a miracle worker who lived in the northern kingdom of Israel[13]during the reign of King Ahab (9th century BCE). In 1 Kings 18, Elijah defended the worship of the Hebrew God over that of the Canaanite deity Baal. God also performed many miracles through Elijah, including resurrection, bringing fire down from the sky, and entering heaven alive "by fire".[14] He is also portrayed as leading a school of prophets known as "the sons of the prophets".[15] Following his ascension, Elisha, his disciple and most devoted assistant, took over his role as leader of this school. The Book of Malachi prophesies Elijah's return "before the coming of the great and terrible day of the LORD",[16] making him a harbinger of the Messiah and of the eschaton in various faiths that revere the Hebrew Bible. References to Elijah appear in Sirach, the New Testament, the Mishnah and Talmud, the Quran, the Book of Mormon, the Doctrine and Covenants, and Baháʼí writings.
Elijah

Prophet Elijah detailed in the Madonna and Child with Saints by Andrea di Bonaiuto

• Prophet
• Father of Carmelites

Bornc. 900 BCE
possibly Tishbe
Diedc. 849 BCE[1]
near Jericho


Feast July 20

In Judaism, Elijah's name is invoked at the weekly Havdalah rite that marks the end of Shabbat, and Elijah is invoked in other Jewish customs, among them the Passover Seder and the brit milah (ritual circumcision). He appears in numerous stories and references in the Haggadah and rabbinic literature, including the Babylonian Talmud. According to the Hebrew Bible, Elijah will return during the End of Times.[17]

The Christian New Testament notes that some people thought that Jesus was, in some sense, Elijah,[18] but it also makes clear that John the Baptist is "the Elijah" who was promised to come in Malachi 3:1; 4:5.[19] According to accounts in all three of the Synoptic Gospels, Elijah appeared with Moses during the Transfiguration of Jesus.



Map of Israel as it was in the 9th century BCE. 
​

Blue is the Kingdom of Israel. Golden yellow is the Kingdom of Judah.[22]According to the Bible, by the 9th century BCE, the Kingdom of Israel, once united under Solomon, divided into the northern Kingdom of Israel and the southern Kingdom of Judah (which retained the historical capital of Jerusalem along with its Temple). Omri, King of Israel, continued policies dating from the reign of Jeroboam, contrary to religious law, that were intended to reorient religious focus away from Jerusalem: encouraging the building of local temple altars for sacrifices, appointing priests from outside the family of the Levites, and allowing or encouraging temples dedicated to Baal, an important deity in ancient Canaanite religion.[23][24] Omri achieved domestic security with a marriage alliance between his son Ahab and princess Jezebel, a worshipper of Baal and the daughter of the king of Sidon in Phoenicia.[b] These solutions brought security and economic prosperity to Israel for a time,[27] but did not bring peace with the Israelite prophets, who advocated a strict deuteronomic interpretation of the religious law.

Under Ahab's kingship tensions exacerbated. Ahab built a temple for Baal, and his wife Jezebel brought a large entourage of priests and prophets of Baal and Asherah into the country. In this context Elijah is introduced in 1 Kings 17:1 as Elijah "the Tishbite". He warns Ahab that there will be years of catastrophic drought so severe that not even dewwill form, because Ahab and his queen stand at the end of a line of kings of Israel who are said to have "done evil in the sight of the Lord".

Books of KingsEditNo background for the person of Elijah is given except for his brief characterization as a Tishbite. His name in Hebrew means "My God is Yahweh", and may be a title applied to him because of his challenge to worship of Baal.[28][29][30][31][32]

As told in the Hebrew Bible, Elijah's challenge is bold and direct. Baal was the Canaanite god responsible for rain, thunder, lightning, and dew. Elijah thus, when he initially announces the drought, not only challenges Baal on behalf of God himself, but he also challenges Jezebel, her priests, Ahab and the people of Israel.[33]

Elijah in the wilderness, by Washington Allston
Widow of Zarephath

Main article: Raising of the son of the widow of ZarephathAfter Elijah's confrontation with Ahab, God tells him to flee out of Israel, to a hiding place by the brook Chorath, east of the Jordan, where he will be fed by ravens.[34][22] When the brook dries up, God sends him to a widow living in the town of Zarephath in Phoenicia.

When Elijah finds her and asks to be fed, she says that she does not have sufficient food to keep her and her own son alive. Elijah tells her that God will not allow her supply of flour or oil to run out, saying, "Do not be afraid ... For thus says the Lord the God of Israel: The jar of meal will not be emptied and the jug of oil will not fail until the day that the Lord sends rain on the earth."[35] She feeds him the last of their food, and Elijah's promise miraculously comes true.

Elijah reviving the Son of the Widow of Zarephath by Louis HersentSome time later the widow's son dies and the widow cries, "You have come to me to bring my sin to remembrance, and to cause the death of my son!"[36] Elijah prays that God might restore her son so that the trustworthiness of God's word might be demonstrated, and "[God] listened to the voice of Elijah; the life of the child came into him again, and he revived."[37] This is the first instance of raising the dead recorded in Scripture. The widow cried, "the word of the Lord in your mouth is truth."[38]

After more than three years of drought and famine, God tells Elijah to return to Ahab and announce the end of the drought. While on his way, Elijah meets Obadiah, the head of Ahab's household, who had hidden a hundred Jewish prophets from Jezebel's violent purge. Obadiah fears that when he reports to Ahab about Elijah's whereabouts, Elijah would disappear, provoking Ahab to execute him. Elijah reassures Obadiah and sends him to Ahab.

Challenge to Baal

Elijah's offering is consumed by fire from heaven in a stained glass window at St. Matthew's German Evangelical Lutheran Church in Charleston, South Carolina.When Ahab confronts Elijah, he denounces him as being the "troubler of Israel" but Elijah retorts that Ahab himself is the one who troubled Israel by allowing the worship of false gods.

At Elijah's instruction, Ahab summons the people of Israel, 450 prophets of Baal, and 400 prophets of Asherah to Mount Carmel. Elijah then berates the people for their acquiescence in Baal worship: "How long will you go limping with two different opinions? If the LORD is God, follow him; but if Baal, then follow him."[39]

Elijah proposes a direct test of the powers of Baal and Yahweh: he and Baal's prophets will each take one of two bulls, prepare it for sacrifice and lay it on wood, but put no fire to it. The prophets of Baal choose and prepare a bull accordingly. Elijah then invites them to pray for fire to light the sacrifice. They pray from morning to noon without success. Elijah ridicules their efforts. "At noon Elijah mocked them, saying, 'Cry aloud! Surely he is a god; either he is meditating, or he has wandered away, or he is on a journey, or perhaps he is asleep and must be awakened.'"[40] They respond by shouting louder and slashing themselves with swords and spears. They continue praying until evening without success.

Elijah then repairs Yahweh's altar with twelve stones, representing the twelve tribes of Israel. Elijah digs a trench around it and prepares the other bull for sacrifice as before. He then orders that the sacrifice and altar be drenched with water from "four large jars" poured three times, filling also the trench.[41] He asks Yahweh to accept the sacrifice. Fire falls from the sky, consuming the sacrifice, the stones of the altar itself, the earth and the water in the trench as well. When the people see this, they declare, "The LORD—he is God; the LORD—he is God."[42] Elijah then orders them to seize the prophets of Baal, which they do, and Elijah kills them. Then the rains begin, signaling the end of the famine.

Mount HorebEditJezebel, enraged that Elijah had killed Baal's prophets, threatens to kill Elijah.[43] Elijah flees to Beersheba in Judah, continues alone into the wilderness, and finally sits down under a shrub, praying for death. He falls asleep under the tree; the angel of the Lord touches him and tells him to wake up and eat. When he awakens he finds bread and a jar of water. He eats, drinks, and goes back to sleep. The angel comes a second time and tells him to eat and drink because he has a long journey ahead of him.

Elijah travels for forty days and forty nights to Mount Horeb,[44] where Moses had received the Ten Commandments. Elijah is the only person described in the Bible as returning to Horeb, after Moses and his generation had left Horeb several centuries before. He seeks shelter in a cave. Elijah is told to "Go out and stand on the mountain in the presence of the LORD, for the LORD is about to pass by."[45] There is a powerful wind, an earthquake and fire, but Yahweh is not in any of them. Then a gentle whisper comes to Elijah. Yahweh sends him out again, this time to Damascus to anoint Hazael as king of Aram, Jehu as king of Israel, and Elisha as his replacement.

Widow of Zarephath
​
Main article: Raising of the son of the widow of Zarephath

After Elijah's confrontation with Ahab, God tells him to flee out of Israel, to a hiding place by the brook Chorath, east of the Jordan, where he will be fed by ravens.[34][22] When the brook dries up, God sends him to a widow living in the town of Zarephath in Phoenicia.

When Elijah finds her and asks to be fed, she says that she does not have sufficient food to keep her and her own son alive. Elijah tells her that God will not allow her supply of flour or oil to run out, saying, "Do not be afraid ... For thus says the Lord the God of Israel: The jar of meal will not be emptied and the jug of oil will not fail until the day that the Lord sends rain on the earth."[35] She feeds him the last of their food, and Elijah's promise miraculously comes true.

Elijah reviving the Son of the Widow of Zarephath by Louis HersentSome time later the widow's son dies and the widow cries, "You have come to me to bring my sin to remembrance, and to cause the death of my son!"[36] Elijah prays that God might restore her son so that the trustworthiness of God's word might be demonstrated, and "[God] listened to the voice of Elijah; the life of the child came into him again, and he revived."[37] This is the first instance of raising the dead recorded in Scripture. The widow cried, "the word of the Lord in your mouth is truth."[38]

After more than three years of drought and famine, God tells Elijah to return to Ahab and announce the end of the drought. While on his way, Elijah meets Obadiah, the head of Ahab's household, who had hidden a hundred Jewish prophets from Jezebel's violent purge. Obadiah fears that when he reports to Ahab about Elijah's whereabouts, Elijah would disappear, provoking Ahab to execute him. Elijah reassures Obadiah and sends him to Ahab.

Challenge to Baal

Elijah's offering is consumed by fire from heaven in a stained glass window at St. Matthew's German Evangelical Lutheran Church in Charleston, South Carolina.When Ahab confronts Elijah, he denounces him as being the "troubler of Israel" but Elijah retorts that Ahab himself is the one who troubled Israel by allowing the worship of false gods.

At Elijah's instruction, Ahab summons the people of Israel, 450 prophets of Baal, and 400 prophets of Asherah to Mount Carmel. Elijah then berates the people for their acquiescence in Baal worship: "How long will you go limping with two different opinions? If the LORD is God, follow him; but if Baal, then follow him."[39]

Elijah proposes a direct test of the powers of Baal and Yahweh: he and Baal's prophets will each take one of two bulls, prepare it for sacrifice and lay it on wood, but put no fire to it. The prophets of Baal choose and prepare a bull accordingly. Elijah then invites them to pray for fire to light the sacrifice. They pray from morning to noon without success. Elijah ridicules their efforts. "At noon Elijah mocked them, saying, 'Cry aloud! Surely he is a god; either he is meditating, or he has wandered away, or he is on a journey, or perhaps he is asleep and must be awakened.'"[40] They respond by shouting louder and slashing themselves with swords and spears. They continue praying until evening without success.

Elijah then repairs Yahweh's altar with twelve stones, representing the twelve tribes of Israel. Elijah digs a trench around it and prepares the other bull for sacrifice as before. He then orders that the sacrifice and altar be drenched with water from "four large jars" poured three times, filling also the trench.[41] He asks Yahweh to accept the sacrifice. Fire falls from the sky, consuming the sacrifice, the stones of the altar itself, the earth and the water in the trench as well. When the people see this, they declare, "The LORD—he is God; the LORD—he is God."[42] Elijah then orders them to seize the prophets of Baal, which they do, and Elijah kills them. Then the rains begin, signaling the end of the famine.

Mount HorebEditJezebel, enraged that Elijah had killed Baal's prophets, threatens to kill Elijah.[43] Elijah flees to Beersheba in Judah, continues alone into the wilderness, and finally sits down under a shrub, praying for death. He falls asleep under the tree; the angel of the Lord touches him and tells him to wake up and eat. When he awakens he finds bread and a jar of water. He eats, drinks, and goes back to sleep. The angel comes a second time and tells him to eat and drink because he has a long journey ahead of him.

Elijah travels for forty days and forty nights to Mount Horeb,[44] where Moses had received the Ten Commandments. Elijah is the only person described in the Bible as returning to Horeb, after Moses and his generation had left Horeb several centuries before. He seeks shelter in a cave. Elijah is told to "Go out and stand on the mountain in the presence of the LORD, for the LORD is about to pass by."[45] There is a powerful wind, an earthquake and fire, but Yahweh is not in any of them. Then a gentle whisper comes to Elijah. Yahweh sends him out again, this time to Damascus to anoint Hazael as king of Aram, Jehu as king of Israel, and Elisha as his replacement.

Vineyard of Naboth

Elijah encounters Ahab again in 1 Kings 21, after Ahab has acquired possession of a vineyard by murder. Ahab desires to have the vineyard of Naboth of Jezreel. He offers a better vineyard or a fair price for the land. But Naboth tells Ahab that God has told him not to part with the land. Ahab accepts this answer with sullen bad grace. Jezebel, however, plots a method for acquiring the land. She sends letters, in Ahab's name, to the elders and nobles who lived near Naboth. They are to arrange a feast and invite Naboth. At the feast, false charges of cursing God and Ahab are to be made against him. The plot is carried out and Naboth is stoned to death. When word comes that Naboth is dead, Jezebel tells Ahab to take possession of the vineyard.

God again speaks to Elijah and sends him to confront Ahab with a question and a prophecy: "Have you killed, and also taken possession?" and, "In the place where dogs licked up the blood of Naboth, dogs will also lick up your blood."[46] Ahab begins the confrontation by calling Elijah his enemy. Elijah responds by throwing the charge back at him, telling him that he has made himself the enemy of God by his own actions. Elijah tells Ahab that his entire kingdom will reject his authority; that Jezebel will be eaten by dogs within Jezreel; and that his family will be consumed by dogs as well (if they die in a city) or by birds (if they die in the country). When Ahab hears this he repents to such a degree that God relents in punishing Ahab but will punish Jezebel and their son: Ahaziah.

Ahaziah

Elijah destroying the messengers of Ahaziah (illustration by Gustave Doré from the 1866 La Sainte Bible)Elijah's story continues now from Ahab to an encounter with Ahaziah (2 Kings 1). The scene opens with Ahaziah seriously injured in a fall. He sends to the priests of Baalzebub in Ekron, outside the kingdom of Israel, to know if he will recover. Elijah intercepts his messengers and sends them back to Ahaziah with a message "Is it because there is no God in Israel that you are sending to inquire of Baal-zebub, the god of Ekron?"[44][47] Ahaziah asks the messengers to describe the person who gave them this message. They tell him he was a hairy man with a leather belt around his waist and he instantly recognizes the description as Elijah the Tishbite.

Ahaziah sends out three groups of soldiers to arrest Elijah. The first two are destroyed by fire which Elijah calls down from heaven. The leader of the third group asks for mercy for himself and his men. Elijah agrees to accompany this third group to Ahaziah, where he gives his prophecy in person. Ahaziah dies without recovering from his injuries in accordance with Elijah's word.[48]

Departure

Elijah's chariot in the whirlwind. Fresco, Anagni Cathedral, c. 1250According to 2 Kings 2:3–9, Elisha (Eliseus) and "the sons of the prophets" knew beforehand that Elijah would one day be assumed into heaven. Elisha asked Elijah to "let a double portion" of Elijah's "spirit" be upon him. Elijah agreed, with the condition that Elisha would see him be "taken".

Elijah, in company with Elisha, approaches the Jordan. He rolls up his mantle and strikes the water.[49]The water immediately divides and Elijah and Elisha cross on dry land. Suddenly, a chariot of fire and horses of fire appear[44] and Elijah is lifted up in a whirlwind. As Elijah is lifted up, his mantle falls to the ground and Elisha picks it up.

Books of Chronicles: Books of Chronicles

Elijah is mentioned once more in 2 Chronicles 21:12, which will be his final mention in the Hebrew Bible. A letter is sent under the prophet's name to Jehoram of Judah. It tells him that he has led the people of Judah astray in the same way that Israel was led astray. The prophet ends the letter with a prediction of a painful death.

This letter is a puzzle to readers for several reasons. First, it concerns a king of the southern kingdom, while Elijah concerned himself with the kingdom of Israel. Second, the message begins with "Thus says YHVH, God of your father David..." rather than the more usual "...in the name of YHVH the God of Israel." Also, this letter seems to come after Elijah's ascension into the whirlwind.[citation needed]

Michael Wilcock, formerly of Trinity College, Bristol, suggests a number of possible reasons for this letter, among them that it may be an example of a better known prophet's name being substituted for that of a lesser known prophet.[50] John Van Seters, however, rejects the letter as having any connection with the Elijah tradition.[51] However, Wilcock argues that Elijah's letter "does address a very 'northern' situation in the southern kingdom", and thus is authentic.[52]

In MalachiEditWhile the final mention of Elijah in the Hebrew Bible is in the Book of Chronicles, the Christian Bible’s reordering places the Book of Malachi (which prophecies a messiah) as the final book of the Old Testament, before the New Testament gospels.[53] Thus, Elijah's final Old Testament appearance is in the Book of Malachi, where it is written, "Behold, I will send you Elijah the prophet before the great and awesome day of the Lord comes. And he will turn the hearts of fathers to their children and the hearts of children to their fathers, lest I come and strike the land with a decree of utter destruction."[54]

Historicity

Scholars generally agree that a prophet named Elijah existed in the Kingdom of Israel during the reigns of Kings Ahab and Ahaziah.[55] In the opinion of some, however, the biblical presentation of the prophet cannot be taken as historical documentation of his activity. The biblical texts present his career through the eyes of popular legend and subsequent theological reflection, which consider him a personality of heroic proportions. In this process his actions and relations to the people and the King became stereotyped, and the presentation of his behavior paradigmatic.[56]

In the Aggadah, Talmud, and extra-canonical books
​
Jewish legends about Elijah abound in the aggadah, which is found throughout various collections of rabbinic literature, including the Babylonian Talmud. This varied literature does not merely discuss his life, but has created a new history of him, which, beginning with his death—or "translation"—ends only with the close of the history of the human race. The volume of references to Elijah in Jewish Tradition stands in marked contrast to that in the Canon. As in the case of most figures of Jewish legend, so in the case of Elijah, the biblical account became the basis of later legend. Elijah the precursor of the Messiah, Elijah zealous in the cause of God, Elijah the helper in distress: these are the three leading notes struck by the Aggadah, endeavoring to complete the biblical picture with the Elijah legends. His career is extensive, colorful, and varied. He has appeared the world over in the guise of a beggar and scholar.
From the time of Malachi, who says of Elijah that God will send him before "the great and dreadful day",[57] down to the later stories of the Chasidic rabbis, reverence and love, expectation and hope, were always connected in the Jewish consciousness with Elijah.

OriginEditThree different theories regarding Elijah's origin are presented in the Aggadah literature: (1) he belonged to the tribe of Gad,[58] (2) he was a Benjamite from Jerusalem, identical with the Elijah mentioned in 1 Chronicles 8:27, and (3) he was a priest.

Many Christian Church fathers also[59] have stated that Elijah was a priest. Some rabbis have speculated that he should be identified with Phinehas.[60]
According to later Kabbalistic literature, Elijah was really an angel in human form,[44] so that he had neither parents nor offspring.[61]

The Midrash Rabbah Exodus 4:2 states "Elijah should have revived his parents as he had revived the son of the Zarephathite" indicating he surely had parents.

The Talmud states "Said he [Rabbah] to him (Elijah): Art thou not a priest: why then dost thou stand in a cemetery?"[62]


Zeal for God

The statue of Elijah at the Saint Elias Cathedral, Aleppo, SyriaA midrash[which?] tells that they even abolished the sign of the covenant, and the prophet had to appear as Israel's accuser before God.[63][clarification needed]

In the same cave where God once appeared to Moses and revealed Himself as gracious and merciful, Elijah was summoned to appear before God. By this summons he perceived that he should have appealed to God's mercy, instead of becoming Israel's accuser. The prophet, however, remained relentless in his zeal and severity, so that God commanded him to appoint his successor.[64]

The vision in which God revealed Himself to Elijah gave him at the same time a picture of the destinies of man, who has to pass through "four worlds." This world was shown to the prophet by God through symbolism: in the form of the wind, since the world disappears as the wind; storm is the day of death, before which man trembles; fire is the judgment in Gehenna; and the stillness is the last day.[65]

Three years after this vision, Elijah was "translated."[66] Concerning the place to which Elijah was transferred, opinions differ among Jews and Christians, but the old view was that Elijah was received among the heavenly inhabitants, where he records the deeds of men.[67]

But as early as the middle of the 2nd century, when the notion of translation to heaven underwent divergent possible interpretations by Christian theologians, the assertion was made that Elijah never entered into heaven proper.[68] In later literature paradise is generally designated as the abode of Elijah,[69] but since the location of paradise is itself uncertain, the last two statements may be identical.

EcclesiasticusEditAt the appointed time, it is written, you are destined to calm the wrath of God before it breaks out in fury, to turn the hearts of parents to their children, and to restore the tribes of Jacob.

— A line in the Wisdom of Jesus ben Sira describing Elijah's mission (Ecclesiasticus 48:10).In the Wisdom of Jesus ben Sira,[70] his tasks are altered to:

1. herald the eschaton,
2. calm God's fury,
3. restore familial peace, and
4. restore the 12 tribes.

In Judaism

Elijah's chair

"Chair of Elijah" used during the brit milah (circumcision) ceremony. The Hebrewinscription reads "This is the chair of Elijah, remembered for Good."At Jewish circumcision ceremonies, a chair is set aside for the use of the prophet Elijah. Elijah is said to be a witness at all circumcisions when the sign of the covenant is placed upon the body of the child. This custom stems from the incident at Mount Horeb:[71] Elijah had arrived at Mount Horeb after the demonstration of God's presence and power on Mount Carmel.[72] God asks Elijah to explain his arrival, and Elijah replies: "I have been very jealous for the Lord, the God of hosts; for the people of Israel have forsaken thy covenant, thrown down thy altars, and slain thy prophets with the sword; and I, even I only, am left; and they seek my life, to take it away".[73] According to Rabbinic tradition, Elijah's words were patently untrue,[74] and since Elijah accused Israel of failing to uphold the covenant, God would require Elijah to be present at every covenant of circumcision.[75][76]

Elijah's cupEditSee also: Passover SederIn the Talmudic literature, Elijah would visit rabbis to help solve particularly difficult legal problems. Malachi had cited Elijah as the harbinger of the eschaton. Thus, when confronted with reconciling impossibly conflicting laws or rituals, the rabbis would set aside any decision "until Elijah comes".[77]

One such decision was whether the Passover Seder required four or five cups of wine. Each serving of wine corresponds to one of the "four expressions of redemption" in the Book of Exodus:

I am the Lord, and I will bring you out from under the burdens of the Egyptians, and I will deliver you from their bondage, and I will redeem you with an out-stretched arm and with great acts of judgment, and I will take you for my people, and I will be your God; and you shall know that I am the Lord your God, who has brought you out from under the burdens of the Egyptians."[78]

The next verse, "And I will bring you into the land which I swore to give to Abraham, to Isaac, and to Jacob; I will give it to you for a possession. I am the Lord."[79] was not fulfilled until the generation following the Passover story, and the rabbis could not decide whether this verse counted as part of the Passover celebration (thus deserving of another serving of wine). Thus, a cup was left for the arrival of Elijah.

In practice the fifth cup has come to be seen as a celebration of future redemption. Today, a place is reserved at the seder table and a cup of wine is placed there for Elijah. During the seder, the door of the house is opened and Elijah is invited in. Traditionally, the cup is viewed as Elijah's and is used for no other purpose.[80][81]

HavdalahEditSee also: HavdalahHavdalah is the ceremony that concludes the Sabbath Day (Saturday evening in Jewish tradition). As part of the concluding hymn, an appeal is made to God that Elijah will come during the following week. "Elijah the Prophet, Elijah the Tishbite, Elijah from Gilead. Let him come quickly, in our day with the messiah, the son of David."[80]



​New Testament

A Northern Russian icon from ca. 1290 showing the ascent of Elijah toward heaven

In the New Testament, Jesus would say for those who believed, John the Baptist was Elijah, who would come before the "great and terrible day" as predicted by Malachi.

Some English translations of the New Testament use Elias, a Greek form of the name. In the King James Version, "Elias" appears only in the texts translated from Greek.

John the BaptistEditJohn the Baptist preached a message of repentance and baptism. He predicted the day of judgment using imagery similar to that of Malachi. He also preached that the Messiah was coming. All of this was done in a style that immediately recalled the image of Elijah to his audience. He wore a coat of camel's hair secured with a leather girdle.[94] He also frequently preached in wilderness areas near the Jordan River.

In the Gospel of John, when John the Baptist was asked by a delegation of priests (present tense) "Art thou Elias", he replied "I am not".[95] Matthew 11:14 and Matthew 17:10–13 however, make it clear that John was the spiritual successor to Elijah. In the Nativity of St. John the Baptist in Luke, Gabriel appears to Zechariah, John's father, and told him that John "will turn many of the sons of Israel to the Lord their God," and that he will go forth "in the spirit and power of Elijah."[96]

Elijah appeared at the Transfiguration of Jesus.

TransfigurationEditElijah makes an appearance in the New Testament during an incident known as the Transfiguration.[97]

At the summit of an unnamed mount, Jesus' face begins to shine. The disciples who are with Him hear the voice of God announce that Jesus is "My beloved Son." The disciples also see Moses and Elijah appear and talk with Jesus. This apparently relates to how both Elijah and Moses, the latter according to tradition but not the Bible, both were translated to heaven instead of dying. Peter is so struck by the experience that he asks Jesus if they should build three "tabernacles": one for Elijah, one for Jesus and one for Moses.

There is agreement among some Christian theologians that Elijah appears to hand over the responsibility of the prophets to Jesus as the woman by the well said to Jesus "I perceive thou art a prophet."[98] Moses also likewise came to hand over the responsibility of the law for the divinely announced Son of God.[99][100]

Other references: Elijah is mentioned four more times in the New Testament: in Luke, Romans, Hebrews, and James. In Luke 4:24–27, Jesus uses Elijah as an example of rejected prophets. Jesus says, "No prophet is accepted in his own country," and then mentions Elijah, saying that there were many widows in Israel, but Elijah was sent to one in Phoenicia. In Romans 11:1–6, Paul cites Elijah as an example of God's never forsaking his people (the Israelites). Hebrews 11:35 ("Women received their dead raised to life again...") refers to both Elijah raising the son of the widow of Zarephath and Elisha raising the son of the woman of Shunem, citing both Elijah and Elisha as Old Testament examples of faith.[101][102][103] In James 5:16–18, James says, "The effectual fervent prayer of a righteous man availeth much," and then cites Elijah's prayers which started and ended the famine in Israel as examples.


​In Jewish folklore: the volume of references to Elijah in folklore stands in marked contrast to that in the canon. Elijah's miraculous transferral to heaven led to speculation as to his true identity. Louis Ginzberg equates him with Phinehas the grandson of Aaron.[82][83] Because of Phinehas' zealousness for God, he and his descendants were promised, "a covenant of lasting priesthood."[84] Therefore, Elijah is a priest as well as a prophet. Elijah is also equated with the Archangel Sandalphon,[85] whose four wing beats will carry him to any part of the earth. When forced to choose between death and dishonor, Rabbi Kahana chose to leap to his death. Before he could strike the ground, Elijah/Sandalphon had appeared to catch him.[86] Yet another name for Elijah is "Angel of the Covenant"[87]

The Tribe of Levi in the Bible is part of the 12 tribes of Israel who descended from the family line of Levi, son of Jacob, also known as Israel.

In the Abrahamic religions, Jacob, who was the grandson of Abraham, is seen as the patriarchal figure for many Israelites. Abrahamic religions like Islam, Christianity, and Judaism view the descendants of Jacob as an important part of their respective religion's history.

Most of the history of the Levites in the Bible is covered in the Old Testament of the Bible, also known as the Torah. According to the Bible, members of the Tribe of Levi mostly served Israel in religious matters but sometimes political matters as well. They were important to Israel because they mostly oversaw the administration of cities and the maintenance of holy sites like temples. 



What Is a Levite?

Who were the Levites and why are the Levites special? A Levite is a direct descendant of Levi, but there were also certain requirements one had to meet to be classified as a Levite. The Old Testament of the Bible, also known as the Torah in Judaism, states that the original Levites were firstborn sons of the tribe. These boys grew up to be the higher-ranking priests in Israel called Kohanim. Levites wore an agate, a type of colorful stone, to signify what tribe they belonged to. 
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Kohanim

The Kohanim were an elite group from the tribe of Levi who made up the priest class. They were responsible for the leadership at the Jerusalem Temple, the Israelite building believed to contain the presence of God. The Kohanim oversaw the staff of the temple like cleaners, guards, maintenance crews, and construction workers who were lower-ranked Levites. Kohanims' other responsibilities and traits include: 

• Hosting religious ceremonies 
• Cannot drink an abundance of wine 
• Could not defile their bodies by touching dead bodies 
• Only marry certain women 
• Wear a strict uniform while in Temple 
• Bless the people of Israel during certain ceremonies 
• Not allowed to own land or farm 

OthersOther people of the tribe who were not part of the priest class hold a variety of other roles: 

• Guarding the temple and guarding other religious locations or assets 
• Sing or be a part of the temple choir 
• Help relocate, transport, or move religious artifacts 
• Construct or maintain holy buildings 

​History and Facts About Levites in the Bible

There are many facts about Levites in the Bible and other ancient documents. The tribe is one of 12 tribes of Israel (Jacob) that were given the land known today as Israel in exchange for their faith in God. Before settling in Israel and before the tribes were organized, the Israelites experienced many trials and triumphs throughout their history. 

OriginsIsraelites had built a civilization in Canaan, modern-day Israel, during the Iron Age, but it collapsed after the more powerful Assyrian Empire wiped out the strongholds of Israel. Many Israelites, including the Levites, became servants or slaves to stronger empires and civilizations around the region. According to the Torah, many Israelites were sold into slavery to the Egyptians, while other Israelites were spread throughout the Assyrian Empire. 


The Exodus

Moses, who is a legendary Levite, was called upon by God to rescue the Israelites from Egypt. The Biblical narrative then describes the timeline of how God assists Moses in rescuing Hebrew people from captivity. When the Egyptian Pharaoh refused to release the people of Israel, God inflicted damage on Egypt with natural disasters and disease. Moses eventually is able to lead the Hebrew people out of Egypt and the wilderness. 


​https://study.com/learn/lesson/tribe-of-levi-in-bible-facts.html

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Matthew 2

The Magi Visit the Messiah

 After Jesus was born in Bethlehem in Judea, during the time of King Herod, Magi[a] from the east came to Jerusalem 2 and asked, “Where is the one who has been born king of the Jews? We saw his star when it rose and have come to worship him.”

3 When King Herod heard this he was disturbed, and all Jerusalem with him. 4 When he had called together all the people’s chief priests and teachers of the law, he asked them where the Messiah was to be born. 5 “In Bethlehem in Judea,” they replied, “for this is what the prophet has written:

6 “‘But you, Bethlehem, in the land of Judah,
    are by no means least among the rulers of Judah;
for out of you will come a ruler
    who will shepherd my people Israel.’[b]”

7 Then Herod called the Magi secretly and found out from them the exact time the star had appeared. 8 He sent them to Bethlehem and said, “Go and search carefully for the child. As soon as you find him, report to me, so that I too may go and worship him.”

9 After they had heard the king, they went on their way, and the star they had seen when it rose went ahead of them until it stopped over the place where the child was. 10 When they saw the star, they were overjoyed. 11 On coming to the house, they saw the child with his mother Mary, and they bowed down and worshiped him. Then they opened their treasures and presented him with gifts of gold, frankincense and myrrh. 12 And having been warned in a dream not to go back to Herod, they returned to their country by another route.

The Escape to Egypt13 When they had gone, an angel of the Lord appeared to Joseph in a dream. “Get up,” he said, “take the child and his mother and escape to Egypt. Stay there until I tell you, for Herod is going to search for the child to kill him.”

14 So he got up, took the child and his mother during the night and left for Egypt, 15 where he stayed until the death of Herod. And so was fulfilled what the Lord had said through the prophet: “Out of Egypt I called my son.”[c]

16 When Herod realized that he had been outwitted by the Magi, he was furious, and he gave orders to kill all the boys in Bethlehem and its vicinity who were two years old and under, in accordance with the time he had learned from the Magi. 17 Then what was said through the prophet Jeremiah was fulfilled:

18 “A voice is heard in Ramah,
    weeping and great mourning,
Rachel weeping for her children
    and refusing to be comforted,
    because they are no more.”[d]

The Return to Nazareth19 After Herod died, an angel of the Lord appeared in a dream to Joseph in Egypt 20 and said, “Get up, take the child and his mother and go to the land of Israel, for those who were trying to take the child’s life are dead.”

21 So he got up, took the child and his mother and went to the land of Israel. 22 But when he heard that Archelaus was reigning in Judea in place of his father Herod, he was afraid to go there. Having been warned in a dream, he withdrew to the district of Galilee, 23 and he went and lived in a town called Nazareth. So was fulfilled what was said through the prophets, that he would be called a Nazarene.



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Footnotes

1. Matthew 2:1 Traditionally wise men
2. Matthew 2:6 Micah 5:2,4
3. Matthew 2:15 Hosea 11:1
4. Matthew 2:18 Jer. 31:15

The Most Diverse Movement in History
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​​I met Senganglu Thaimei (Sengmei to her friends) in New Delhi, India. Born to the Rongmei tribe in the extreme northeast of India, she teaches English literature at Delhi University and writes stories reimaging the tales of her tribe through the eyes of marginalized women. Sengmei is keen to preserve tribal culture, and preservation is necessary. The Naga tribes were reached by Western missionaries in the 19th century. Christianization brought westernization. Today, over 80 percent of the Rongmei are Christian, and tribal traditions are declining.
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For many, this would be one evidence among many that Christianity is a white, Western religion forcibly exported to other cultures and leaving a trail of cultural destruction in its wake. But the rest of Sengmei’s story complicates the picture. Raised in a nonreligious home, she started following Jesus as a teenager through the witness of a Rongmei friend. Today, she is a passionate Christian and her husband (from a kindred tribe) pastors a multiethnic church.
What’s more, as we discussed the history of her tribe, Sengmei warned me not to give Western missionaries too much credit. Westerners saw only a handful of Naga converts, who then effectively evangelized their tribes. And while Sengmei deplores the ways Western culture was illegitimately packaged with Christianity, she is equally clear about the positive effects of Christianization, especially for tribal women.

I visited India to meet with 12 Christian academics. Ten came from Naga tribes. Between them, they spoke seven indigenous languages. But they spoke with one voice when it came to Christianity. Cultural anthropologist and Naga tribe member Kanato Chophi stated it most starkly: “We must abandon this absurd idea that Christianity is a Western religion.”


Diverse from the Start

Centuries of Western art depicting Jesus as fair-skinned may incline some of us to forget that he was a Middle Eastern Jew who lived under oppressive Roman rule and whose followers were first called “Christians” in Antioch—the ruins of which lie in modern-day Turkey. Christianity did not come from the West.

But nor was it constrained by its culture of origin. Jesus’ life and teachings scandalized his fellow Jews by tearing through their racial and cultural boundaries. For instance, the hero of the Parable of the Good Samaritan came from a hated ethnic group. Jesus commanded his disciples to “go and make disciples of all nations” (Matt. 28:19). They began at once.

In Acts, we see the Spirit enabling the apostles to evangelize people “from every nation under heaven” (Acts 2:5), including those from modern-day Iran, Iraq, Turkey, and Egypt (Acts 2:5–11). This move of the Spirit to communicate in the heart-language of those listening is one evidence among many that Christianity is a multicultural and multilingual movement. In fact, the Bible itself is multilingual!

The Old Testament is in Hebrew and the New Testament in Greek. But Jesus’ mother tongue was Aramaic, and the Hebrew Scriptures were mostly accessed by first-century Palestinian Jews via Aramaic translations. We see traces of Jesus’ first language in Mark, when he raises a little girl (Mark 5:41), heals a deaf man (7:34), and cries out to his Father on the cross (15:34). The criminal charge posted at the cross (“Jesus of Nazareth, King of the Jews”) was written in three languages—Aramaic, Latin, and Greek—to cover the relevant languages of the time (John 19:20). But there is no single language of Christianity.


The Diversity of the Early Church

It is a common misconception that Christianity first came to Africa via white missionaries in the colonial era. In the New Testament, we meet a highly educated African man who became a follower of Jesus centuries before Christianity penetrated Britain or America. In Acts 8, God directs the apostle Philip to the chariot of an Ethiopian eunuch. The man was “a court official of Candace, queen of the Ethiopians, who was in charge of all her treasure” (Acts 8:27, ESV). Philip hears the Ethiopian reading from the Book of Isaiah and explains that Isaiah was prophesying about Jesus. The Ethiopian immediately embraces Christ and asks to be baptized (Acts 8:26–40).

​We don’t know how people responded when the Ethiopian eunuch took the gospel home. But we do know that in the fourth century, two slave brothers precipitated the Christianization of Ethiopia and Eritrea, which led to the founding of the second officially Christian state in the world. We also know that Christianity took root in Egypt in the first century and spread by the second century to Tunisia, the Sudan, and other parts of Africa.

Furthermore, Africa spawned several of the early church fathers, including one of the most influential theologians in Christian history: the fourth-century scholar Augustine of Hippo. Likewise, until they were all but decimated by persecution, Iraq was home to one of the oldest continuous Christian communities in the world. And returning to Sengmei’s homeland, far from only being reached in the colonial era, the church in India claims a lineage going back to the first century. While this is impossible to verify, leading scholar Robert Eric Frykenberg concludes, “It seems certain that there were well-established communities of Christians in South India no later than the third and fourth centuries, and perhaps much earlier.” Thus, Christianity likely took root in India centuries before the Christianization of Britain.

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Every Tribe, Tongue, and Nation

Many of us associate Christianity with white, Western imperialism. There are reasons for this—some quite ugly, regrettable reasons. But most of the world’s Christians are neither white nor Western, and Christianity is getting less white and less Western by the day.
Today, Christianity is the largest and most diverse belief system in the world, representing the most even racial and cultural spread, with roughly equal numbers of self-identifying Christians living in Europe, North America, Latin America, and sub-Saharan Africa. Over 60 percent of Christians live in the Global South, and the center of gravity for Christianity in the coming decades will likely be increasingly non-Western.

According to Pew Reseach Center, by 2060, sub-Saharan Africa could be home to 40 percent of the world’s self-identifying Christians. And while China is currently the global center of atheism, Christianity is spreading there so quickly that China could have the largest Christian population in the world by 2025 and could be a majority-Christian country by 2050, according to Purdue University sociologist Fenggang Yang.

To be clear: The fact that Christianity has been a multicultural, multiracial, multiethnic movement since its inception does not excuse the ways in which Westerners have abused Christian identity to crush other cultures. After the conversion of the Roman emperor Constantine in the fourth century, Western Christianity went from being the faith of a persecuted minority to being linked with the political power of an empire—and power is perhaps humanity’s most dangerous drug.
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But, ironically, our habit of equating Christianity with Western culture is itself an act of Western bias. The last book of the Bible paints a picture of the end of time, when “a great multitude that no one could count, from every nation, tribe, people and language” will worship Jesus (Rev. 7:9). This was the multicultural vision of Christianity in the beginning. For all the wrong turns made by Western Christians in the last 2,000 years, when we look at church growth globally today, it is not crazy to think that this vision could ultimately be realized. So let’s attend to biblical theology, church history, and contemporary sociology of religion and, as my friend Kanato Chopi put it, let’s abandon this absurd idea that Christianity is a Western religion.

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