1 Kings 19

Chap. XIX. Ver. 1—21. Elijah protected from Jezebel in the wilderness. He is sent to anoint Hazael and Jehu; also Elisha, to be his successor.—Jezebel’s character stands at the head of all the female idolaters, prostitutes, and persecutors, TERS SE ee a Ol ee eS than in’ marrying this woman, wh xvi. 31. daughter of a king of the Zidonians, a people remarkable for the Tewdest idolatries; and no sooner was she brought to Samaria, than she exerted all her arts to seduce Ahab and the Israelites into the same wickedness. To Elijah, of course, she was a determined enemy. Ahab was a weak man, perfectly indifferent to all religions, so that he could but enjoy his ease and pleasure. Jezebel no sooner heard of the conduct of Elijah, than she immediately vowed the destruction of the prophet.

He retired, however, a day’s journey into the wilderness, where he sat down under a tree, and wished for death, to release him from his troubles; a disposition too commonly indulged by good and useful men: “Lord, take away my life, for I am not better than my fathers.” It is evident, however, that this arose not so much from a deep sense of his own unworthiness, as from a keen feeling of chagrin, and disappointment. Perhaps he had expected, from the miracle at Carmel, that the whole nation would return to the worship of Jehovah. Ministers often deceive themselves in calculating upon the effects of their zealous labours. So did the amiable Melancthon in early life; but he confessed afterwards, that “he found old Adam too strong for young Melancthon.”

In the strength of the food provided by the angel, the prophet travelled forty days, and then lay down in a cave of Horeb, apparently again sinking into despondence! There he was indulged with a vision, of a very instructive tendency, somewhat similar to that with which Moses was favoured and in or near the same spot—in a clift of Horeb. “A great and strong wind” rends the mountain—the earth trembles beneath his feet—a supernatural flame beams around him; but God is not in all these. These are merely the apparatus of his glory; it is by “a small still voice” that he addresses the human heart. Thus it was in the first promulgation of the gospel. A mighty 0 was, as we are told, Chap. tongues of fire rested on their heads.

So miracles prepared the way of the Lord, but they did not convert the heart. “The small still voice” of the Holy Spirit could alone do this. So also in the present day, the preacher may thunder and lighten with his eloquence, (as has been said of some orators,) but it is this small still voice alone that can effect a saving change. But what saith the voice to the prophet— What dost thou here, Elijah?” In the former retreats of Elijah he was directed; but this seems to have originated in his fears, without divine direction. When he arrived at Jezreel, he probably flattered himself, that on Ahab’s relating to Jezebel the miracle that he had witnessed, she would have become a convert to the faith of the God of Israel; or, at least, too much alarmed any more to attempt to persecute: but when he received her threatening message, he felt disappointed and discouraged.

But should such a man as he fear? A man that could by his prayers open and shut heaven? and bring down fire from above to attest the truths he preached? Alas! how weak is man! Abraham’s faith and Elijah’s courage both fail, when not supported by communion with the skies. But now, ready to die, he receives a fresh commission, and his courage is invigorated with the assurance, that there are yet “seven,” that is, many “thousands in Israel” that had not bowed the knee to Baal; and he is content to continue his labours till a successor is provided in the person of Elisha. On this passage good Henry pithily remarks, ‘There are more good people in the world than some wise and holy men suppose. Their jealousy of themselves and for their God, makes them think the corruption universal; but God sees not as they do.

When we come to heaven, as we shall not find many whom we thought to have met there, so (on the other hand) we shall meet a great many whom we little thought to meet. God’s love proves more extensive than man’s charity.”’

Notes on the verses

Ver. 7. Too great.—About 150 miles,—Dr. Clarke. Ver. 13. He wrapped his face.—{This he did to signify his reverence; for covering the face was a token of respect among the Asiatics, as uncovering the head is among the Europeans.}—Bagster. Ver. 15. Wilderness of Damascus.—{The wilderness of Damascus seems to have been that part of Arabia Deserta which lay on the south-east of that city, and east of the Trachonites, or the Djebel Haouran and El Ledja; as the prophet could arrive without meeting Jezebel or any of his enemies.} Ver. 18. Kissed him.—{Idolaters often kissed their hand in honour of their idols; and hence the origin of adoration, from ad, to, and os, oris, the mouth. “Touching the god with their right hand, they applied it to their mouth;”

and so kissing the hand, and adoration, are the same thing: “In the act of adoration, we kiss the right hand.”}—Pliny. Cicero mentions a statue of Hercules the chin and lips of which were considerably worn by the frequent kissing of his worshippers.—Bagster. Ver. 20. Go back again.—The Persians, by the same way, confer office and authority. See Orient. Lit. Fa Yon of a prophet, the Syrians are slain. 22 ‘As the prophet forewarned Ahab, the Syrians in the valleys, come against him in Aphek. 28 By the word of the and seers as men the Syrians are smitten again. 31 The Syrians submit themselves, sendeth Ben-hadad away with a covenant. 35 The prophet, under the parable of a prisoner, making Ahab to judge himself, denounceth God’s | b desirable.

‘riots: and he went up and besieged Samaria, | and warred against it. 3 Thy silver and thy gold is mine; thy wives also and thy children, even the goodliest, are | ¢ p. m. 4 And the king of Israel answered and said, My lord, O king, according to thy saying, I thy house, and the houses of thy servants;| Zc" and it shall be, that whatsoever is » pleasant in thine eyes, they shall put 7¢ in their hand, and take it away. harness boast himself as he that putteth it off.