brought evil upon the widow with whom || 23 And Elijah took the child, and I sojourn, by slaying her son? brought him down out of the chamber into the house, and delivered him unto his mother: and Elijah said, See, thy son liveth. 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. 22 And the LORD heard the voice of Elijah; and the soul of the child came into him again, and he revived. 12 Kings 4:33-35. Acts 20:10. r Acts 9:40. Heb. 11:19. n Deut. 32:39. 1 Sam. 2:6. 2 24 And the woman said to Elijah P Now by this I know that thou art a man of God, and that the word of the LORD in thy mouth is truth. V. 20. Elijah himself could not understand the vantages; and a famine of the word of God is mystery of this dispensation; but greatly won- above all to be dreaded and deprecated. (Nole, dered that the Lord should bring evil on the wo-Am. 8:11-14.)-The Lord will provide for those man, who entertained him for his sake, as well as on those who rejected both God and his prophet; and he expostulated with God on the occasion. V. 21, 22. The external conduct of Elijah denoted the earnestness of his desires, and the greatness of his expectations, of the child's restoration to life. He would, if possible, have communicated of his own life to him, or have concurred, if any thing had been in his power, to his revival. The expression, "Let this child's soul come into him again," not only intimates the prophet's certainty that he was really dead; but it marks the distinction between the rational soul and the earthly body to be as real, as that between the house and its inhabitant: for both the prophet and the historian, "speaking as they were moved by the Holy Ghost," used proper language. No one had yet, as far as we know, been raised from the dead, and perhaps no prayer to this effect had ever before been offered. Notes, Gen. 22:5,6. John 9:27-34. Rom. 4:18 -22. Heb. 11:17-19.) Elijah's petition was no doubt directed by immediate inspiration. V. 24. The woman had been strongly tempted to unbelief: but she had now got the victory, and was more confirmed and assured in faith and hope than ever. She had doubted, but now she knew, that Elijah was the servant of God, and she fully expected the performance of all his dec arations. PRACTICAL OBSERVATIONS. V. 1-7. The Lord will have witnesses to his truth in he worst of times: and as he does not immedi who serve him faithfully: and he will teach them to be satisfied with their provisions though mean, and their situation though outwardly uncomfortable. Indeed, if we consider how much better we are dealt with than we deserve, and how many are destitute of the necessaries of life; we shall see abundant reason to be contented with food and raiment, of the meanest and coarsest kind: nor ought we ever to desire luxuries or superfluities. It is the greatest trial to the faithful and zealous minister, to be taken off from his work and usefulness, and excluded from the society of pious persons: yet, if thus circumstanced, he should submit to it as his trial, wait the Lord's time to be employed again, seek bis comfort from communion with him, and diligently prepare for future service. And if the trying dispensation did not arise from his own misconduct, the loss will not eventually be his, but that of those from whom he is banished; being frequently a judgment upon them for not profiting by former advantages, while they enjoy them.All nature shall sooner change its course, than one of God's promises fail. We do not indeed now expect literally to be fed by ravens: but the Lord often employs selfish men, contrary to their nature and general character, to support his indigent people, or to maintain his cause by their property. The thanks, in this case, are due to the Lord, who sends the provisions by such instruments: but we should pray, that, as he has counteracted their natural disposition in this instance, he would be pleased also to change them by his renewing grace. V. 8-16. The Lord does not generally provide long totely cast off his professing people, when they gether for his people in the same way, or by the renounce his service; he employs various meth ods to convince them of their sin, and to bring expect help from them. same means; lest they should rest in them, and But he permits one rethem to repentance.-Great intrepidity and ressource to fail: and when he has left them nothing olution are necessary for those, who are em- but his own promise to trust to, he unexpectedly ployed to stop the torrent of prevailing iniquity, opens another resource; that they may admire or to declare the message of God before perse- the manifold riches of his wisdom, as well as cuting tyrants: but he who sends them, will adore his power, truth, and love. Frequently he qualify them, and bear them out in these ardu- raises supplies from those, who themselves need ous and perilous services.-Impenitent sinners relief: "the abundance of their joy, and their bave eventually the prayers even of the most deep poverty, abound unto the riches of their libbenevolent ministers of God against them: be- erality:" (Notes, 2 Cor. 8:1-5. 9:8--11.) and he cause, if they go on in sin, his glory requires supplies their wants, whilst they are encouraged their destruction; and every servant of the Lord to communicate of their pittance to others still seeks His glory, in preference to every other more destitute. Indeed our faith must be proved consideration. But, if the severest temporal by various trials in providence, as well as by our judgments be made effectual to bring men to obedience to the commandments of God; and must serve God, they will have great cause to bless also grow strong by exercise. But when it is him for sending them.--Fruitful seasons, and genuine, it "worketh by love" of him and of his abundance of provisions for the body, are valua-people: and the desire of doing good to others for ble mercies; and famine is a most tremendous evil: yet the liberty and opportunity of attending on divine ordinances are more valuable ad his sake, united to a firm expectation that his promises will be performed, produces obedience even to hard commands, notwithstanding all the CHAP. XVIII. Elijah is sent to meet Ahab, 1, 2. Ahab and pious Obadiah go VAH or Baal be God, by proving which would answer by fire. 21-24. Baal's prophets invoke him in vain, 25-29. upon it, and calls on JEHOVAH, who answers by fire consuming the altar with the sacrifice; the people are convinced that JEHOVAH is God, and at Elijah's word they slay Baal's prophets, Ju-40. Elijah gives Ahab notice of abun dant rain, which he obtains by prayer; and then he runs before Ahab's chariot to Jezreel, 41-46. 2 And Elijah went to shew himself unto Ahab: and there was f a sore famine in Samaria. 3 And Ahab called Obadiah, which was the governor of his house. (Now Obadiah & feared the LORD greatly: cut 4 For it was so, when Jezebel h off the prophets of the LORD, that Obadiah took an hundred prophets, and hid them by fifty in a cave, and fed thein AND it came to pass & offer many days, with bread and water.) that the word the LORD came to c Go, Elijah in the third year, saying, a Luke 4:25. Jam. 5:17. Rev. d Lev. 26:4. Deut. 28:12. Ps. b 17:1,7,15. € 2,15,&c. 65:9-13. Is. 5:6. Jer. 10:13. e Ps. 27:1. 56:4. Prov. 28:1. Is. k 26,27. Mal. 3:16. Matt. 10:28. Acts 10:2,35. hopes and forgiving their sins; they admire his love and power, and know assuredly that his word is truth; and expect every future good in reliance on his promise, and obedience to his holy will. NOTES. CHAP. XVIII. V. 1, 2. The third year.] That is, in the third year of Elijah's abode at Zarephath. For it is probable, that he continued there above two years; which, added to a year at the brook Cherith, completed three years and a half: for this was the time which the drought lasted. Some, however, think he remained just two years at Zarephath; and that the six months preceded his retiring to the brook Cherith. (Luke 4:25.)—He seems to have been little noticed at Zarephath, notwithstanding the miracles which he wrought. reluctancy and objections of our distrustful, selfish hearts.-They, who come unto God and walk with him, must simply trust him, nay, venture their lives and souls upon his word, and at his command renounce every present interest, in expectation of future and more enduring advantages. Genuine faith encourages men to do this; while unbelief dislikes the security, holds fast things present, and for the perishing pleasures and interests of this world foregoes the blessings of eternal salvation. But none can be losers in the event by giving up secular advantages, at the Lord's command; and what is expended upon his people, for his sake, shall be recompensed as if given to himself: so that the self-denial and liberality of faith, are the best means of excluding the fear of future want, of providing for our families, and of placing out our substance at the highest-Elijah could not but deeply lament the miseries interest, and upon the most unexceptionable se'curity. In these funds the poor may obtain property, as well as the rich; for a morsel of bread, or a cup of water, will go as far, when it is all that we can give, as thousands of gold and silver when they can be spared. (Notes, Prov. 19:17. Mark 12:41--44. Luke 6:27-36. 2 Cor. 8:10-15.) V. 17-24. of Israel: but he did not leave his retirement, till the Lord ordered him to go to Ahab, previously to his sending "rain upon the land," as it should be rendered; for the land of Israel was especially intended.--The extremity of the famine rendered it the more dangerous for him to shew himself to the enraged tyrant: but at this time he was raised above all fear of what flesh could do unto him. (Note, 19:2.) V. 3. Obadiah signifies The servant of the LORD. Obadiah was so faithful and useful a servant to Ahab, that even Jezebel's instigation did not induce him to dismiss or injure him: and he was, it seems, willing to retain his place, though perilous and difficult, while he could with a safe conscience; as he might do some good, and prevent some evil, by continuing in it: and, though he witnessed abominable idolatries and iniquitics, we may be sure, that he was not required to bow his knee unto Baal. (Notes, Dan. 2:46--49. 3:17.) "He feared the LORD greatly." Obadiah, at a distance from religious ordinances, and surrounded by the worst of examples and by strong temptations, was eminently pious and devoted to God! (Notes, Gen. 22:11,12. Ec. 12:11-14.) Neither faith nor obedience, however exemplary, can exclude afflictions and death: and under severe and unexpected trials it is extremely difficult to avoid impatience, and to exercise unshaken confidence and unreserved submission. But the Lord bears with our infirmities and compassionates our sorrows: and we should pity and readily help each other, thus bearing one another's burdens, according to the example and command of Christ. (Note, Gal. 6:1--5.) Though we cannot work miracles for the relief of the afflicted, we may afford much assistance to them; and in all cases we may pray in faith, that the Lord would sanctify and make up every loss, by the influences and consolations of his Spirit.--The Lord by afflictions "calls our sins to remembrance;" and this should quiet our spirits, and lead us to selfexamination and repentance, that we may obtain V. 4. Wicked as Ahab was, he does not seem forgiveness from him: and thus all shall issue in to have directly persecuted, except as instigated our increase of faith, assurance of hope, and joy-by Jezebel, until she had long trained him up to ful expectation of every promised good.-Thus it.--After the institution of the worship of the whe. Jesus comes to communicate his blessings, golden calves, the priests and Levites, and pious the convinced trembling sinner often mistakes Israelites, had generally left their possessions, the meaning of those humbling instructions which and gone up to the tribe of Judah, and united with he imparts, and those trials which he employs; he it: (Note, 2 Chr. 11:13-17.) but the Lord had is ready to suspect, that he means to "bring his mercifully raised up prophets, who promoted true sins to remembrance," and to slay all his hopes; religion throughout the land. It is probable, that and is tempted to say, "What have I to do with they were brought up in the schools of the prophthee?" But the loving Savior pities and bearsets, first instituted by Samuel, which still remainwith such trembling souls: and when he has turn-ed, and were made very serviceable by the blessed their mourning into joy, by reviving theiring of God upon them. (Notes, 1 Sam. 10:5,6. 2 utter destruction. (Notes, 19:18. Julg. 3:9,10,14 Rom. 11:1-6.) V. 7. Elijah was a poor man, and greatly hated in Ahab's court, in which Obadiah held considerable preferment: yet Obadiah, by word and deed, testified the greatest reverence for him, as to an honored and distinguished superior; because he was a man of God, and of eminent sanctity! (Nole, Matt. 8:8,9.) Kings 2:3. 4:1.) These prophets did not statedly offer sacrifices; nor did they require the people to go up to Jerusalein to keep the solemn feasts: but they taught them the essentials of true religion, either in private houses, or in such assemblies as were afterwards called synagogues. Thus they worshipped the God of Israel towards, though not at, the temple and Jerusalem: (Note, 8:28-30.) and there seems to have been considerable numbers of believers dispersed through the tribes. V. 10. No nation, &c.] That is, in the neighAgainst these prophets, who were the chief oppo-borhood, among Ahab's dependents and allies.sers of idolatry, (and doubtless against the semi- He was so earnest to discover Elijah, that he caus naries where they were educated,) Jezebel's rage ed the rulers of those countries, in which he poswas directed, and she cut off many of them: but sessed sufficient influence, to swear that they did Obadiah found means to conceal and preserve a not conceal him, and perhaps that they would dehundred persons, through the persecution, sup- liver him up if they found him: yet Elijah lived porting them in their concealment at his own ex- part of the time in Ahab's own kingdom; and the pense. And, though his conduct was no secret, rest, in the country of Zidon, whence Jezebel he was still protected and employed by Ahab!- came!-As Ahab offered no violence to the prophBread and water.] That is, with the necessaries et when he met him, it has been thought, that he of life; "food convenient for them." (13:8,9,16,22.) did not seek him from a vindictive motive, but in V. 5, 6. Horses, &c. (5) Ahab seems to have expectation that he would terminate the terrible been more anxious about the animals, which min- drought which he had denounced: as if the prophet istered to his luxury, than about those, which could do it without the Lord, to whom no appli were more immediately necessary to his poor sub-cation was made! It is, however, probable, that jects, as sheep, goats, and oxen. That the king resentment and enmity greatly influenced Ahab; in person should go upon such a business, could and that Jezebel intended to cut off Elijah also, if only be the effect of the extremity of the famine. he could have been found, at least, unless he conProbably most of the cattle, and many of the peo-sented to remove the famine. But Ahah was ple, had perished: yet no mention was made of returning to the Lord with repentance, fasting, and prayer! (Notes, Joel 1:13-15. 2:15-17.) Had God never sent to them, it seems they would never have applied to him to terminate the calamity, whatever extremities they had endured: but he had a remnant, for whose sake he was pleased to return to them in mercy; and the glory of his name required, that he should not yet give up Israel to overawed by his unexpected appearance anu in- V. 12-16. Obadiah, even in Ahab's family, had from his youth been a devoted and zealous worshipper of JEHOVAH! He introduced the mention of his good services, not in ostentation, but as an evidence of his sincerity. He well knew, how exceedingly Ahab would be offendea, h saw Elijah, that Ahab said unto him, Art|| ple, and said, P How long halt ye between thou he that troubleth Israel? two opinions? if the LORD be God, follow him: but if Baal, then follow him. And the people answered him not a word. k 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 peo h 21:20. Josh. 7:25. Jer. 26:8, Rom. 2:8,9. i Ez. 3:8. Matt. 14:4. Acts 24: k 9:9. 2 Chr. 15:2. Prov. 11:19. 13:21. Is. 3:11. Jer. 2:13,19. 42,43. Josh. 19:26. 2 Kings 2: if he thought himself imposed upon, in a matter which he had so much at heart; and perhaps he concluded that Ahab would be enraged, because he had not apprehended the prophet, when he had the opportunity. He could not suppose that Elijah intended to venture into the presence of his indignant enemy, and he was persuaded, that the Spirit of the Lord could readily convey away his servant, and again conceal him: (Marg. Ref. a. Notes, 2 Kings 2:16-18. Ez. 8:2-4.) and therefore he desired to be excused from so perilous a service. But when the prophet solemnly assured him, that he did not mean to elude Ahab, but to shew himself unto him on that very day, he willingly went to inform him. V. 17. Elijah was the grand opposer of Ahab' plan, for bringing Israel to unite in the worship of Baal, and so making, according to his views, a quiet settlement of the religion of the nation: and in this sense he perhaps deemed him "a troubler of Israel." (Notes, Acts 16:19-24.17:5-9.)— 22 Then said Elijah unto the people, I, even I only, remain a prophet of the LORD; but Baal's prophets are four hun dred and fifty men. t 23 Let them therefore give us two bul locks; 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 p Deut. 4.35. 2 Kings 17:41. | Chr. 33:13. Ps. 100:3. Matt. 22:12,34,46. Rom. 3:19. 6:21. s 19:10,14. 20:13,22,35,38. 22:6 -8. Rom. 11:3. t 19,20. Matt. 7:13-15. 2 Tim 4:3,4. 2 Pet. 2:1-3. were no less than four hundred and fifty prophets, Troubled, &c. (18) who break the laws of 'them.' Bp. Patrick. Mount Carmel. But it is not easy to determine what his precise wards the north of 9) In the lot of Asher to sentiments were concerning the drought, which came at Elijah's word. If he thought, that it was caused and continued by the prophet's power, and could be removed at his will; and that he troubled Israel in not removing it; he must have been disposed to credit any absurdity, rather than believe that JEHOVAH was the Author of it, and that it could be removed only by his power; or allow that it was his interest and duty to return to the worship of God which he had forsaken. (Notes, Ex. 7:22,23. 1 Sam. 6:2-9.) V. 18-20. "Baalim" is the plural number; for Ahab worshipped many false gods.-The boldness and authority, with which the prophet charged him as the troubler of Israel," intimidated the king, who had not his prompter Jezebel with him. He was afraid perhaps, that Elijah would execute Judgment upon him at once, if he further offended him: (Note, 1 Sam. 15:26-28.) he found the prophet would not be induced by menaces and reproaches to comply with his requirements; and he was willing to be upon terms with him, in hopes that he would procure the removal of the famine: and thus he was induced to consent to the demand which he made.-It seems that an altar had been built upon mount Carmel, and sacrifices offered on it to JEHOVAH; (30) but the worship of Baal had supplanted even this irregular service of the one living and true God.-There || land. (Josh. 19:26.) Not Carmel, in the lot of Judah. (Ì Sam. 25:2.) V. 21. Halt ye, &c.] The metaphor is taken from the unequal walk of a lame person. Many of the people wavered in judgment, and varied in practice; sometimes worshipping JEHOVAH, at others worshipping Baal, as their convictions or interests prevailed: or they endeavored to form a coalition between them, of which Baal's prophets would probably admit; but to which JEHOVAH Would never consent. Elijah therefore called upon them without further delay to determine, whether of the two was the self-existent and eternal God, the Creator, Governor, and Judge of the world; and to follow him alone, whether JEHOVAH Or Baal were he, as there could be no more than one supreme God. (Notes, Deut. 6:4,5. Josh 24:14, 15. Matt. 6:24.) To this the people answered nothing: being unwilling to confess their guilt, or offend the king, and not being able to object to what he said, or being ashamed of their conduct. V. 22. Elijah was the only prophet of JEHOVAH, who stood forth at this time; the prophets whom Obadiah preserved, and the prophets of whom we afterwards read, being driven into concealment. (Marg. Ref.-Notes, 4. 19:10.) V. 23. Elijah conceded the preference, in every external circumstance, to the prophets of Baal, that the victory might be the more conspicuous, to the glory of God alone: for doubtless he [267 LORD: and the God that "answereth by fire, let him be God. And all the people answered and said, It is well spoken. * 25 And Elijah said unto the prophets of Baal, Choose you one bullock for yourselves, and dress it first; for ye are many; and call on the name of your gods, but put no fire under. 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 But there was no voice, nor any that answered. And they leaped upon the altar which was made. us. 27 And it came to pass at noon, that Elijah mocked them, and said, Cry aloud; for he is a god; either he is talking, or he ** is pursuing, or he is in a journey, or peradventure he sleepeth, and must be awaked. b 28 And they cried aloud, and cut themselves after their manner with knives and lancets, till the blood gushed out upon them. u 38. 29 And it came to Lev. 9.24. Judg. 6:21. 1 Chr. 21:26. 2 Chr. 7:1. ▼ 2 Sam. 14:19. *Heb. The word is good. Is. 39.8. x Matt. 6:7. † Or, answer. y 24. Ps. 115:4-7. 135:15-20. Or, leaped up and down at the altar. Zeph. 1:9. z pass, when mid-day Is. 8:9.10. 44 15-17. Ez. 20: Heb. with a great voice. a Ps. 44:23. 78:65,66. 121:4. Is. b Lev. 19:28. Deut. 14:1. Mic. tt Heb. they poured out blood acted by direction from heaven. (Note, Ex. 8:9 -11.) V. 24. The proposal was so reasonable, that the people at once agreed to it: and thus Baal's prophets were constrained either to comply; or to allow Baal to be an impotent idol, and JEHOVAH the only true God.—By fire.] Marg. Ref. u. Notes, Gen. 4:3-5. Lev. 9:24. c 22:10,12. 1 Sam. 13:10. Jer. Heb. ascending. See on 36. Heb. attention. e 19:10,14. 2 Chr. 33:16. Rom. f Ex. 24:4. Josh. 4:3,4,20. Ezra 22. 47:13. Eph. 2:20. 4:4—6 Rev. 7:4-8. 21:12. g Gen. 32:28. 33:20. 35:10. Kings 17:34. Is. 48:1. h Ex. 20:24,25. Judg. 6:26. 21: i1 Cor. 10:31. Col. 3:17. Ez. 37:161 2 Cor. 4:2. 8:21. whom they worshipped as god, they cut their flesh, and mingled their own blood with that of their sacrifice, according to the frequent custom of idolaters! But all their efforts proved in vain: though they continued to prophesy, after their manner, till three hours after noon day had passed, shewing tokens of being under a supernatural influence; and, as many suppose, singing hymns to V. 26. O Banl, &c.] (Note, Matt. 6:7,8.) The Baal along with their absurd and frantic devocontinued cry of four hundred and fifty prophets, tions.-No doubt Satan could have sent fire, and during several hours, with an unmeaning repeti- would if he might have done it; but he can do tion of the words, "O Baal, hear us," with great nothing except what is permitted to him. (Notes, vehemence, must have formed a most dissonant Job 1:9-12,16. Matt. 8:30-32.)-The evening vociferation; whilst, like frantic men, they leap-sacrifice. (29) About three hours before sun-set. ed upon, or round, or up and down, at the altar (Note, 36,37.) and sacrifice, according to the worship which they were accustomed to perform!-Some think that the sun was worshipped under the name Baal; and that this encouraged his prophets to expect an answer by fire. V. 27-29. Elijah mocked, or ridiculed, the false prophets, and ironically observed, that Baal, no doubt, had a very great number of engagements, and therefore was taken up, or at a distance, or asleep; and therefore his votaries would not succeed without greater earnestness and louder cries! (Notes, 22:15. Ec. 11:9,10. Is. 44:12 17. Mark 7:9.)-The absurdity of the idolatry was worthy of being exposed to contempt before the people, though the effects of it were most deplorable. It seems however, that they thought Elijah in earnest in his counsel, and determined to follow it: and, still more to please the demon 268] V. 30. The prophet gave his competitors full opportunity of making a fair trial, what Baal could do: but when they had prophesied till almost evening, it was time that he should proceed to shew them what JEHOVAH Could and would do; and therefore he interrupted them by addressing the people. (Note, 18-20.) V. 31. (Note, Ex. 20:21-25.) Elijah meant by this exact number of stones, selected to repair, or rebuild, the altar of JEHOVAH which had gone to decay, to shew, that the descendants of Abraham, Isaac, and Jacob, notwithstanding divisions and apostacies, were yet the people of JEHOVAH, and formed one church and nation; and that they ought to unite in worshipping the God of their fathers, and in opposing all idolatry. The reference to the name of "Israel" given to Jacob, when he wrestled with God and prevailed, |
