What does it mean to be a man of God?

The value of the man by whom God renders testimony is so insignificant that the prophet is not even called by name in this account. He is simply a man of God — but what a title! A man of God is a servant who represents God before men and upon whom God has impressed his own character. Such a man speaks for God, speaks as the oracles of God: an august and solemn function, but one which reduces man to nothing and removes all confidence in the flesh from him. Moses and David are each called a man of God; this name is also applied to the prophets in a time of ruin. Timothy was a man of God. 2 Timothy 3:17 shows us that he was prepared for his commission by the Word; 1 Timothy 6:11 shows us that he could not carry it out except by bringing his life and conduct into accord with what he was proclaiming.

I have just read these closing verses in the sixteenth chapter, beloved friends, in order that we may have before us in some measure the times in which Elijah stood forth. My desire is, if the Lord will, in this, or a lecture or so, to look at what, in the most striking features, the man of God is. We find, in the times of Israel, that word "man of God" coming up repeatedly in connection with Elijah and Elisha. The title, while actually found, as the character itself is prominently brought out, in times of failure, is still really applicable to all the Lord's people, as what they are all, I may say, positionally, and as purchased by the blood of Christ. They are surely God's men; but the "man of God" is the title here of one who is practically that, — one whose practical character answers to his position.

The widow of our chapter proved the truth of this most blessedly. Let us note that in her trouble she sought the aid of "the man of God." This is a title more frequently applied to Elisha than to any other Person named in Holy Scripture. Seventy times we read of "the man of God" in the Old Testament, twenty-two of the passages referring to Elisha. What are we to understand by the title! Is it the equivalent of "Saint," and therefore applicable to every man born of the Spirit? The Spirit's sparing use of the term forbids the thought. It is first applied to Moses in Deuteronomy 33:1. This gives us the key to its meaning. Moses was one who cut himself entirely adrift from the world, renouncing absolutely all its honours and advantages in order that he might be wholly for God. Only persons of this stamp may rightly be regarded as men of God. In the midst of general ruin and departure, the man of God is God's emergency instrument. It is open to us all to be in this blessed position, if so our hearts desire. The Church in these days needs men of God.

Now, you notice this term, “man of God,” which occurs here, and also in the First Epistle. I think it is a word to retain in our minds as a subject for prayerful meditation, while we consider its special significance in the connection in which it is used. We find the term in the Old Testament also. We see that at a particular period it was applied to the prophets of Israel. It was used at the time of the people's declension, their national declension from the worship of Jehovah, and when the chosen seed of Abraham had been carried away into the baseness of idolatry, and the whole ten tribes especially were involved. The prophet of God is then called the man of God. Why? Because he was the man who stood for God in the midst of the mass of his fellow-men who were characterised by error. The man of God stood for God, and, if necessary, stood alone.

Not all who desire to live godly in Christ Jesus attain to that remarkable title. In Old Testament times God had many saints and witnesses; a few only are called men of God; so in the New Testament. A "man of God" is a man raised up to stand for God when the mass of that which is professedly His is marked by decay and declension and even apostasy.

Without the Word, godliness will not be rightly directed, therefore the man of God requires this in order to be perfect in the sense of mature or complete. Timothy himself is called a "man of God" (1 Tim. 6:11), though this cannot be said of all believers, sad as it may be; for it is true only of those whose one chief object is to honor God. In just the measure this is true, so we shall be furnished by the Word "unto all good work." Compare here Chapter 2:21, where it is made clear that only by obeying the Word in separation from ungodliness can one be "prepared unto every good work." The Word holds the complete furnishing, but it must be seriously and practically applied.

"Man of God" is a phrase of common occurrence from the Pentateuch, and throughout the historical books of Old Testament scripture. Continually applied to a prophet, it regards him as one identified with the interests and character of God in deed and in truth, though of course liable to failure, and thereon to suffer chastening. In the New Testament it is found nowhere save in the two Epistles to Timothy, here predicated of the one addressed in order to stimulate and warn; in the Second Epistle open to all who in an evil day make good in faithful and holy devotedness to God what is implied in it.

Timothy as a man of God is called to shun the worldly lusts, foolish and hurtful, against which the apostle had been warning. It is vain to affect zeal for what is good, if so dangerous a snare be indulged, source as it is of all evils. But persevering avoidance of evil can hardly be, unless there be also the zealous pursuit of righteousness and godliness, of faith and love, of endurance and meekness of spirit. Practical consistency with one's relationship is indispensable, as is reverent affection Godward, the light of the unseen let in on the present and the activity of the heart in what is good, the spirit made up to bear evil, and this with meekness, not with resentment and impatience. Such is the morally beautiful path traced here for his young fellow-labourer by one who knew it familiarly and deeply, though its perfection be found only in our Lord Jesus here below.

A word as to the man of God, who is thus formed by the sacred letters. A man of God is one who represents God's interests in an evil day. Thus, when Eli, the high priest, was allowing evil in his house (as many indulgent fathers do) and in Israel, he received a visit from a man of God, who proclaimed the judgment which should follow the violation of Jehovah's rights in Israel. (1 Samuel 2:27-36.) Such visits are not always well received.

She exercises hospitality towards the stranger who passed by Shunem, and at the conclusion of several visits she takes account of the character of her guest. Perhaps his conversation, and doubtless the entire behavior of the prophet causes her to acknowledge his character. She does not judge by her first impression, but waits for outward evidences to enlighten her. She has the sober good sense of faith. "Behold now," she says to her husband, " I perceive that this is a holy man of God, who passes by us continually." She had begun by constraining him to stay, and the prophet had found there an atmosphere answering to his own character. Every time he passed by, he turned in there. Their natures were drawn one to the other. "This is a holy man of God," she says; to her heart he has not only the official character of one bearing the Word, but she acknowledges him as "holy," as really separated to God in his practical life. For having a gift from God is not everything; to properly accredit such a gift, there must also be the moral character corresponding to it. The old prophet of Bethel (1 Kings 13) had a gift without this character. How important it is for every one of the Lord's laborers to take heed to this. One's gift, however outstanding it may be, remains fruitless if it is not accompanied by moral authority; it is the moral authority that reaches the consciences of the hearers more than the words that accompany it. And moreover, the bearer of the gift himself loses his persuasive energy when his conscience is not right before God. "And I hope also," says the apostle, "that we have been manifested in your consciences" (2 Cor. 5:11). So it was with Elisha. "I perceive that this is a holy man of God," the Shunammite said of him.

We again draw attention to the fact that the man who failed at Bethel is described fifteen times in 1 Kings 13 as "a man of God." He was all that the title implies, or the Spirit of God would not thus designate him. His holy soul revolted against the wickedness which covered the land of Israel; he desired to stand in complete separation from it; and he denounced it with all the fervour at his command. The word of Jehovah was precious to him, whatever it might be to others. Why then did he fail? Because, dear Christian reader, he was no more perfect than you and me. In the books of Scripture the faults of even the truest of God's servants are not overlooked. Abraham, Moses, David, Peter, Paul, Barnabas, and others all broke down at times in the presence of the enemy. In these solemn records God would teach us that the only perfect Servant and Witness is the Son of His love. As for ourselves, we only walk steadily when the eye of our faith is upon Him, and when the word of God is supreme in our souls by the power of the Holy Spirit. May God in His infinite mercy keep us steady in a world that is rushing to its doom, and in a Church which has but little respect for His holy will!