Elijah is fed

Before CHRIST about 910.

A

+ Heb. Elijahu.

Luke 4. 25, he is called Elias.

3.

James 5. 17.

2 And the word of the LORD came unto him, saying,

3 Get thee hence, and turn thee eastward, and hide thyself by the brook Cherith, that is before Jordan.

4 And it shall be, that thou shalt drink of the brook; and I have commanded the ravens to feed thee there. 5 So he went and did according unto the word of the LORD: for he

though He had not yet carried them out of their good land, (according to the word of Ahijah, chap. xiv. 15,) would certainly do it, if they continued in hardened impenitence. Bp. Patrick.

Chap. XVII. ver. 1.- Elijah the Tishbite,] This prophet, called Elias in the New Testament, was probably denominated" the Tishbite," from Thesbe, a town on the other side of Jordan, in the tribe of Gad, and the land of Gilead, where he was born, or at least lived for a considerable time. Respecting the birth and parentage of Elijah, Scripture is silent: the Jews have many conjectures on the subject, which are fanciful and of no authority. He was one of the chief, if not the prince, of the Prophets of his age; was a man of a great and elevated soul, of a generous and undaunted spirit, a zealous defender of the laws of God, and a just avenger of the violations of his honour. Calmet. This illustrious Prophet was the greatest, "in words and in deeds," that had appeared since the days of Moses. Dr. Hales. These times were fit for an Elijah; an Elijah was fit for them. The most eminent Prophet is reserved for the corruptest age. Israel had never such a king as Ahab for impiety, never so miraculous a Prophet as Elijah; this Elijah is addressed to this Ahab. The God of spirits knows how to proportion men to the occasions. Bp. Hall.

there shall not be dew nor rain &c.] Elijah here boldly predicted a long drought to Ahab, not to be removed "but according to his word," that is, by his intercession. He seems to have apprehended that the idolatries of the nation would draw down destruction from God, and therefore prayed for a lesser chastisement to work its reformation. And when that end was accomplished, he prayed again for its remission. So it is understood by the Son of Sirach, Ecclus. xlviii. 10; and also in the New Testament, "Elias prayed earnestly that it might not rain:-he prayed again, and the heaven gave rain, &c." James v. 17, 18. Dr. Hales. The Prophet acted no farther part in this matter than as he was the minister of God, and his messenger, to declare his purpose of bringing famine on the land: all judgments of this kind are the immediate work of God. Stackhouse.

Being grieved to see such a general apostasy from the true religion, he prayed earnestly to God that He would lay bare his arm, and shew some visible token of his displeasure against so wicked a people. Though this calamity is said to have been procured by Elijah's prayers, we must remember, that the prayers were uttered from a feeling of necessity, and of charity to the offenders;

6 And the ravens brought him bread and flesh in the morning, and bread and flesh in the evening; and he drank of the brook.

7 And it came to pass after a while, that the brook dried up, because there had been no rain in the land.

8¶ And the word of the LORD came unto him, saying,

b

by ravens.

Before CHRIST about 910.

Heb. of days.

at the end

called

9 Arise, get thee to Zarephath, b Luke 4. 26, which belongeth to Zidon, and dwell Sarepta. there: behold, I have commanded a widow woman there to sustain thee.

to the end that, by the sharp and long affliction which they produced, the honour of the Deity, and the truth of his word and threatenings, which were now universally contemned, might be vindicated; and that the Israelites, whose present impunity hardened them in their idolatry, might thereby be awakened to see their wickedness, their dependence on God, and the necessity of their returning to his religion and worship. Stackhouse.

3.-the brook Cherith,] Concerning this brook, nothing is known, but that it ran into the river Jordan; whether on the east or the west side, authors differ: but from the command here given to Elijah to turn "eastward," towards the brook Cherith, it is rather inferred that it ran into Jordan on the east side. Dr. Wells.

6. And the ravens brought-bread &c.] These creatures are voracious, and said to be unnatural to their young; yet the more unfit instruments they seemed to be, the more they magnified the almighty power of Him, who controlled their natural appetites while He employed them. Stackhouse. God could have conveyed to him the food in any other way, but He chose to send it by these rapacious birds, for the greater illustration of his absolute command over all the creatures, and to give us a full evidence that He is able to succour and preserve, by the most improbable means, all those who put their trust in Him. We need go no further to inquire whence the ravens had this food; it is enough if we believe that they brought it to Elijah; for then we must allow, that they acted by the Divine direction, and that the food was of God's providing. Reading. Who can make question of the means which God possesses of providing for his creatures, when he sees the very ravens forget their own hunger, and bring food to Elijah! Let not our faith be wanting in God; his care will never be wanting to us. Bp. Hall.

9.-get thee to Zarephath,] Zarephath is a town called Sarepta in the New Testament, Luke iv. 26, "which belongeth to Zidon," or is within the jurisdiction of the Zidonians. Dr. Wells. It is probably the same as a place now called Sarphan, distant about three hours' journey from Sidon towards Tyre: it at present consists only of a few houses on the tops of the mountains, about half a mile from the sea; but it is probable that the principal part of the city stood below, in the space between the hills and the sea, as ruins to a considerable extent are still seen there. Maundrell.

Before CHRIST

He raiseth the widow's son.

Before CHRIST

about 910.

+ Heb.

11 And as she was going to fetch it, he called to her, and said, Bring me, I pray thee, a morsel of bread in thine hand.

12 And she said, As the LORD thy God liveth, I have not a cake, but an handful of meal in a barrel, and a little oil in a cruse: and, behold, I am gathering two sticks, that I may go in and dress it for me and my son, that we may eat it, and die.

13 And Elijah said unto her, Fear not; go and do as thou hast said: but make me thereof a little cake first, and bring it unto me, and after make for thee and for thy son.

14 For thus saith the LORD God of Israel, The barrel of meal shall not waste, neither shall the cruse of oil

had before disposed the ravens. That no express command was given to her, appears from ver. 12. Bp. Patrick. 12.

As the Lord thy God liveth,] It appears hence, that she knew the name of the Lord God of Israel, and that she also knew Elijah to be a Prophet, or at least one of his worshippers. Bp. Patrick. Though she lived without the bounds of Israel, she had gained so much by her neighbourhood to it, to know an Israelite and a Prophet by his habit; to know that the only living God was the God of that Prophet, the God of Israel. Bp. Hall.

in a barrel,] It is related by Sandys, that the inhabitants of these countries now keep the corn they are using in pots or jars, long vessels of clay; a precaution which is necessary to prevent its being eaten by worms. Of this description, probably, was the "barrel" here spoken of. Harmer.

66

a little oil in a cruse:] Our translators have rendered by the word "cruse" three different Hebrew words, which no doubt describe different utensils. The first occurs in 1 Sam. xxvi. 11, where we read of Saul's cruse of water;" and in 1 Kings xix. 6, where "a cruse of water" stood at the head of Elijah. The same word is used in this place; so that the vessel here designed was used for either oil or water. In 1 Kings xiv. 3, we read of "a cruse of honey ;" but the original word is different; honey not being nearly so fluid as water, a different vessel might contain it: this should perhaps be rendered jar, or pot of honey. In 2 Kings ii. 20, Elisha says, Bring me a new cruse:" this vessel is described by a word different from either of the others; and one which, in 2 Chron. xxxv. 13, appears to denote a vessel wherein the sacrifices were boiled; but elsewhere a vessel, a dish, brought to table, containing food, 2 Kings xxi. 13; Prov. xix. 24; xxvi. 15. Script. illust. and did according to the saying of Elijah :] We cannot but observe how noble, how generous a faith this was of the poor widow! she had but one handful of meal

15.

16 And the barrel of meal wasted not, neither did the cruse of oil fail, according to the word of the LORD, which he spake + by Elijah.

17 ¶ And it came to pass after these things, that the son of the woman, the mistress of the house, fell sick; and his sickness was so sore, that there was no breath left in him.

18 And she said unto Elijah, What have I to do with thee, O thou man of God? art thou come unto me to call my sin to remembrance, and to slay my son?

19 And he said unto her, Give me thy son. And he took him out of her bosom, and carried him up into a loft, where he abode, and laid him upon his own bed.

20 And he cried unto the LORD,

year.

+ Heb. by the hand of.

Wogan.

in a barrel, and but a little oil in a cruse, and yet is hospitable to the stranger: nay, on his bare request, served the Prophet out of that small pittance, even before herself, yea, even before her own son; and that without money and without price. Such is the faith, and such the obedience, that most recommends us to God. If we so trust Him as she did, and even part with our all for his sake, we shall be no losers, but infinite gainers: we may not only be assured of more grace, but depend on his kind providence for the supply of all our necessary wants: our bread and our oil shall never fail. Our alms and liberalities shall not lessen but increase our store. The consideration of this wonderful instance of God's care and concern for his distressed servants should strongly influence and turn our hearts to regard Him as the fountain of all goodness, who sees our necessities and is able to supply them in all extremities. And it should convince us, that it is our wisest and best policy to secure to ourselves the favour of such an omnipotent Benefactor, by rendering Him the homage of our prayers, the confession of our lips, the obedience of our whole lives, against all the temptations of worldly fear or favour which can be offered to pervert us. Reading.

16. And the barrel of meal wasted not,] Happy was it for this widow that she did not shut her hand to the man of God, that she was no niggard of her last handful. Never corn or olive did so increase in growing, as here in consuming. Who can fear want by a merciful liberality, when he sees how the widow of Sarepta must have famished if she had not given, and by giving abounded? With what thankful devotion must this woman have looked daily upon her barrel and cruse, wherein she saw the mercy of God renewed to her continually! Doubtless, her soul was no less fed by faith, than her body with this supernatural provision. Bp. Hall.

19. into a loft,] An upper room of the house, where Elijah slept, and which probably he had to himself for study, meditation, and prayer. Bp. Patrick.

+ Heb. into his inward

parts.

t

21 And he + stretched himself upon the child three times, and cried unto the LORD, and said, O LORD my God, I pray thee, let this child's soul come into him again.

Elijah is sent to Ahab.

CHAP. XVIII.

1 In the extremity of famine Elijah, sent to Ahab, meeteth good Obadiah. 9 Obadiah bringeth Ahab to Elijah. 17 Elijah, reproving Ahab, by fire from heaven convinceth Baal's prophets. 41 Elijah, by prayer obtaining rain, followeth Ahab to Jezreel. came to pass after many

23 And Elijah took the child, and brought him down out of the chamber into the house, and delivered him unto his mother and Elijah said, See, thy son liveth.

24 And the woman said to Elijah, Now by this I know that thou art a man of God, and that the word of the LORD in thy mouth is truth.

We are

24.- Now by this I know] The woman had sufficient reason to believe that Elijah was a Prophet, or person sent from God, when she saw the miraculous increase of the meal and oil: it seems, however, that, upon his not curing her sick son, so as to save his life, her faith began to droop; but, upon seeing him brought to life, her faith revived; and through the joy of having him restored to her again, she accounted the latter miracle much greater than the former. Stackhouse. not to interpret these words so, as if the woman was now first apprized upon this occasion that Elijah was a Prophet of the true God. For he was made known to her long before by a special revelation; nor was it possible for them to live so long together upon the miraculous supply, which Elijah had foretold and promised in the name of the Lord, without the woman's being persuaded that his mission was from heaven. But the raising her son from the dead, a thing which was never heard of before in all the world, made the strongest impression upon her mind, filled her with an excess of joy, and obliged her to make a more particular acknowledgment of that, which no doubt she had confessed in other words before, that Elijah's works proved him to be a servant of the most high and holy God. Reading. The end of miracles is a confirmation of the truth. It seems that, had this widow's son continued dead, her belief would have been buried in his grave. Notwithstanding her meal and oil, her soul would have languished. The mercy of God is fain to provide new helps for our infirmities, and graciously condescends to our own terms, that we may work out our faith and salvation. Bp. Hall.

Chap. XVIII. ver. 1.— in the third year,] Rather, "after the third year,' as the Hebrew words may be translated; and so it is necessary to understand it, as both our Saviour and St. James (Luke iv. 25, and James v. 17,) say that the drought continued three years and six months. Pyle.

Go, shew thyself unto Ahab;] The king and people must be witnesses that God will make good the word, the oath of his prophet. If the rain had fallen in Elijah's absence, who would have known it was by his procurement? God holds the credit of his mes

2 And Elijah went to shew himself unto Ahab. And there was a sore famine in Samaria.

Before CHRIST about 906.

Obadiahu.

his house.

3 And Ahab called + Obadiah, which + Heb. was the governor of his house. (Now + Heb. over Obadiah feared the LORD greatly: 4 For it was so, when +Jezebel cut + Heb. off the prophets of the LORD, that Obadiah took an hundred prophets,

Izebel.

sengers precious, and neglects nothing that may grace them in the eyes of the world. Bp. Hall,

2. And Elijah went to shew himself unto Ahab.] Behold the courage of a true servant of God! No one was so odious to Ahab and his people as Elijah. To him they ascribed all their misery. Still the Prophet was not slack, though at the peril of his life, to carry a message of mercy to his bitterest enemies. Wogan.

a sore famine in Samaria.] In the city of Samaria, and in the whole kingdom of Israel. Samaria is often put, generally, for all the country which was subject to the kings of Israel. It seems that this drought and dearth prevailed in the territories of Ahab only, or, at the most, in the country immediately adjoining. Calmet.

3.- Obadiah, which was the governor of his house.] That is, chief steward of his household. Pyle. Some writers, both Jews and Christians, have thought that this was Obadiah the Prophet; but there are no sufficient grounds for this opinion. Bp. Patrick.

(Now Obadiah feared the Lord] From the instance of Obadiah we perceive how possible it is to preserve our virtue in the worst of times, and amid the most corrupt company; yea, to maintain the truth of religion in the midst of a profane and idolatrous court. It is a great happiness to a nation when God is pleased to raise the virtuous, yea, one virtuous man, to honour and dignity in the state. Wogan.

4. when Jezebel cut off the prophets] It is probable that there were schools of the Prophets still remaining in Israel till the time of Jezebel; which schools are meant not of persons endued with an extraordinary spirit of prophecy, but of persons bred up to instruct the people in true religion, or of disciples of the Prophets and candidates for that office. Jezebel certainly looked upon these "Prophets" as enemies to her idolatry, and possibly persuaded her husband that they were disaffected to his government, and favourers of the kings of Judah, because they worshipped the same God, and deemed Jerusalem to be the proper place of his worship. On this account, so much the greater was the piety and courage of Obadiah, in rescuing so many victims from the hands of this furious and enraged woman. Bp. Patrick, Stackhouse.

Obadiah bringeth Ahab to Elijah.

Before CHRIST

Elijah's sign

Before
CHRIST

ourselves

from the beasts.

6 So they divided the land between them to pass throughout it: Ahab went one way by himself, and Obadiah went another way by himself.

7 ¶ And as Obadiah was in the way, behold, Elijah met him: and he knew him, and fell on his face, and said, Art thou that my lord Elijah? 8 And he answered him, I am: go, tell thy lord, Behold, Elijah is here.

9 And he said, What have I sinned, that thou wouldest deliver thy servant into the hand of Ahab, to slay me? 10 As the LORD thy God liveth, there is no nation or kingdom, whither my lord hath not sent to seek thee: and when they said, He is not there; he took an oath of the kingdom and nation, that they found thee not.

11 And now thou sayest, Go, tell thy lord, Behold, Elijah is here.

12 And it shall come to pass, as soon as I am gone from thee, that the Spirit of the LORD shall carry thee whither I know not; and so when I come and tell Ahab, and he cannot find thee, he shall slay me: but I thy servant fear the LORD from my youth. 13 Was it not told my lord what I

- with bread and water.)] Used generally for meat and drink. Bp. Pococke.

5. — unto all fountains of water,] This direction of Ahab to Obadiah to search for grass by the brooks and fountains of water perfectly agrees with Dr. Russell's account of a common Syrian summer; at which time the country is all entirely parched up, except in the vicinity of springs of water. So Sir J. Chardin says, "In every place where there is water, there is always grass and verdure in the East, for water makes there every thing to grow." Harmer.

10.-took an oath that they found thee not.] Made them declare by oath that they knew not where to find thee. It is probable that by the terms "kingdom" and "nation," are merely meant the tribes and governments of his own dominions, since his power of binding by oath extended only to his own subjects. Bp. Patrick, Dr. Wells.

18.I have not troubled Israel;] We see not here the Prophet throwing himself at the king's feet, suing for mercy or making mean submissions, but boldly and undauntedly delivering his message as the ambassadour of a superiour power, a greater King, the Lord of hosts. He preserves the dignity of his office and character; and, with as much freedom as truth, charges the king himself, and his idolatrous family, as the true authors

14 And now thou sayest, Go, tell thy lord, Behold, Elijah is here: and he shall slay me.

15 And Elijah said, As the LORD of hosts liveth, before whom I stand, I will surely shew myself unto him to day.

16 So Obadiah went to meet Ahab, and told him: and Ahab went to meet Elijah.

17 ¶ And it came to pass, when Ahab saw Elijah, that Ahab said unto him, Art thou he that troubleth Is. rael?

18 And he answered, I have not troubled Israel; but thou, and thy father's house, in that ye have forsaken the commandments of the LORD, and thou hast followed Baalim.

19 Now therefore send, and gather to me all Israel unto mount Carmel, and the prophets of Baal four hundred and fifty, and the prophets of the groves four hundred, which eat at Jezebel's table.

20 So Ahab sent unto all the children of Israel, and gathered the prophets together unto mount Carmel.

21 And Elijah came unto all the people, and said, How long halt ye between two || opinions? if the LORD or, be God, follow him: but if Baal, then thoughts.

of all the troubles the nation groaned under. He is not afraid to tax their crimes, as the real cause of all their sufferings: so far was the holy Prophet from judging vice to be a publick benefit, as some moderns have maintained, that he roundly pronounces the publick calamity to be owing to the violation of God's commandments. With him therefore we may assuredly conclude, that the only disturber of men, of families, cities, kingdoms, worlds, is sin: that there is no such troubler, no such traitor to any state, as the wilfully wicked man; no such enemy to the publick, as the enemy of God. Wogan.

19.—which eat at Jezebel's table.] This circumstance seems mentioned to shew how high esteem she had for these prophets, that she kept a table on purpose for them, in order to do them honour before the people. Bp. Patrick. It perhaps is not meant that they ate at the table, where Jezebel herself dined, but that they were fed from her kitchen. Fragments to Calmet.

21. — How long hall ye between two opinions?] This was saying in effect, How long will ye act the base disingenuous part of attempting to serve two masters, to worship at once the Lord and Baal? The Lord is a jealous God. He demands your whole affection; He will not be served by halves; He will not accept of a divided empire with Baal. Choose ye then whom ye

to determine the true God.

Before CHRIST

about 906. him not a word.

22 Then said Elijah unto the people, I, even I only, remain a prophet of the LORD; but Baal's prophets are four hundred and fifty men.

23 Let them therefore give us two bullocks; and let them choose one bullock for themselves, and cut it in pieces, and lay it on wood, and put no fire under and I will dress the other bullock, and lay it on wood, and put no fire under:

24 And call ye on the name of your gods, and I will call on the name of the LORD: and the God that answereth by fire, let him be God. And all + Heb. The the people answered and said, † It is word is good. well spoken.

25 And Elijah said unto the prophets of Baal, Choose you one bul

will serve, and no longer halt between two directly opposite and inconsistent opinions. If you are persuaded (and never had any people more reason to be persuaded) that the Lord Jehovah, the great Creator of heaven and earth, is the only true God, act agreeably to such a persuasion; follow Him, and Him only; serve Him sincerely, uniformly, and entirely, with all your heart, and soul, and mind, and strength, and live a life of virtue and holiness, in obedience to his commands. But if, on the contrary, you can, in opposition to the plainest and strongest evidence, bring yourselves seriously to believe that Baal is God, follow him; follow him (if your nature recoil not at it) through all those impure and detestable practices, which his worship authorizes and requires. But come not thus reeking with idolatry to the altar of the Lord. He will accept of no sacrifices from such polluted hands. Baal is then your god, and you are his people. To him alone offer your vows; from him alone expect the supply of your wants, and deliverance from all your calamities. One topick of serious instruction should be derived from this passage by Christians; that, as God would not allow a partial worship under the Mosaick dispensation, so neither will He admit of partial faith and partial obedience under the Christian covenant. Bp. Porteus.

24.the God that answereth by fire,] It was an ancient and well known token of God's acceptance of a sacrifice, if the wood on the altar, that was to consume it, took fire in a miraculous manner, without any human application to kindle it. Thus God is supposed to have testified his acceptance of the sacrifices of Abel, Noah, and Abraham. Thus he certainly approved the sacrifices of Moses, Gideon, David, and Solomon; and thus, at the dedication of the tabernacle, Levit. ix. 24, "there came out fire from before the Lord, and consumed the burnt offering." Reading. If Elijah had not, by Divine instinct, been assured of the event, he durst not have put religion upon such hazard. Undoubtedly God commanded him this trial, intending confusion to the authors of idolatry, and victory to the truth. Bp.

Hall.

26.—they leaped upon the altar] They ran and danced about the altar, as men in an ecstasy, and threw themselves into uncouth and disorderly motions. It is thought that this leaping or dancing was a rite used in the idolVOL. I.

26 And they took the bullock which was given them, and they dressed it, and called on the name of Baal from morning even until noon, saying, O Baal, || hear us.

Before CHRIST about 906.

But there was no || Or, answer. voice, nor any that || answered. And | Or, heard. they || leaped upon the altar which Or, was made.

leaped up

and down at the altar.

27 And it came to pass at noon, that Elijah mocked them, and said, Cry aloud: for he is a god; either + Heb. he is talking, or he † is pursuing, or voice. he is in a journey, or peradventure he mate sleepeth, and must be awaked.

with a great

meditateth.

+ Heb.

hath a

+ Heb.

28 And they cried aloud, and cut pursuit. themselves after their manner with knives and lancets, till the blood poured out gushed out upon them.

blood upon them.

atrous worship of the sun. Bp. Patrick. The words translated "they leaped upon the altar," will admit of being rendered, "they danced about the altar." Pyle.

27.-Elijah mocked them, and said, &c.] He did not think it unseemly to mock them and their god, that he might better awaken them out of their stupidity, and expose them to all the by-standers as corrupters of religion and deceivers of the people. Bp. Patrick. We are not to blame this raillery of the Prophet, but rather commend it, as justly due to that bold and impious competition into which these idolaters presumed to enter, on behalf of their Baal, against the Almighty God of Israel. Wogan. Irony is the keenest weapon of the orator. The moralists, those luminaries of the Gentile world, have made it the vehicle of their gravest lessons; and Christ, our great Teacher, upon just occasions, was not sparing in the use of it. A remarkable instance, but of the mildest kind, occurs in his conversation with Nicodemus. In the prophetical writings of the Old Testament, examples of a more austere irony abound. There is always more or less of severity in this ironical language, by which it stands remarkably distinguished from the levity of ridicule, and is particularly adapted to the purposes of invective and rebuke. It denotes conscious superiority, sometimes indignation, in the person who employs it; it excites shame, confusion, and remorse, in the person against whom it is employed; in a third person, contempt and abhorrence of him who is the object of it. These being the affections which it expresses and denotes, it can in no case have any tendency to move laughter: he who uses it is always serious himself, and makes his hearers serious, if he applies it with propriety and address. Bp. Horsley.

28.-cut themselves—with knives and lancets,] However strange this method may appear of obtaining the favour of their gods, yet we find that this barbarous custom has been very common in the idolatrous rites of many nations. Among other instances, we are informed that the priests of Bellona used to smear their victims with their own blood; that the Persian magi pretended to appease tempests by making incisions in their flesh : and it is related by modern travellers, that in Turkey, Persia, and several parts of India, there are fanaticks who think they do a thing very acceptable to the Deity when they cut and mangle their own flesh. Stackhouse. 3 C