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

3 Get thee thence, 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 went and dwelt by the brook Cherith, that is before Jordan.

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,

9 Arise, get thee to Zerephath, which belongeth to Zidon, and dwell there: behold, I have commanded a widow woman there to sustain thee. 22. 35. Heb. 13. 5, 6. ⚫at the end of days. fOb. 20. Luke 4. 26, Called Sarepta. d fa. 43, 20. e Ps. 37. 3, 19. Is. 33. 16. Hab. 3. 17, 18. Matt. 6. 31-33. Luke. I. How he foretold a famine, a long and grievous famine, bread and flesh twice a day, daily bread, and food convenient. We may suppose that he fared not so sumptuously as the prowith which Israel should be punished for their sins; that fruitful land, for want of rain, should be turned into barrenness, for phets of the groves, who did eat at Jezebel's table, (ch. 18. 19,) the iniquity of them that dwelt therein; he went, and told Ahab and yet better than the rest of the Lord's prophets, whom Obathis; did not whisper it to the people, to make them disaffected diah fed with bread and water, ch. 18. 4. It ill becomes God's to the government, but proclaimed it to the king, in whose servants, especially his servants the prophets, to be nice and power it was to reform the land, and so to prevent the judg-curious about their food, and to affect dainties and varieties; if nature be sustained, no matter though the palate be not pleased; instead of envying those who have daintier fare, we should think how many there are, better than we, who live comfortably upon coarser fare, and would be glad of our leavings. Elijah had but one meal brought him at a time, every morning and every evening, to teach him not to take thought for the morrow; let those who have but from hand to mouth, learn to live upon Providence, and trust it for the bread of the day in the day; thank God for bread this day, and let to-morrow bring bread with it.

ment.

It is probable that he reproved Ahab for his idolatry and other wickedness, and told him that unless he repented and reformed, this judgment would be brought upon his land. There should be neither dew nor rain for some years, none but according to my word; that is, "Expect none, till you hear from me again." The apostle teaches us to understand this, not only of the word of prophecy, but the word of prayer, which He prayed turned the key of the clouds, Jam. 5. 17, 18. earnestly, (in a holy indignation at Israel's apostacy, and a holy zeal for the glory of God, whose judgments were defied,) that it might not rain; and, according to his prayers, the heavens became brass, till he prayed again that it might rain. In allusion to this story, it is said of God's witnesses, (Rev. 11.6,) These have power to shut heaven, that it rain not in the days of their prophecy.

Elijah lets Ahab know, 1. That the Lord Jehovah is the God of Israel, whom he had forsaken. 2. That he is a living God, and not like the gods he worshipped, which were dead dumb idols. 3. That he was his servant in office, and a messenger sent from him; "It is he before whom I stand, to minister to him," or "whom I now represent, in whose stead I stand, and in whose name I speak, in defiance of the prophets of Baal and the groves." " 4. That notwithstanding the present peace and prosperity of their kingdom, God was displeased with them for their idolatry, and would chastise them for it by the want of rain, which, when he withheld it, it was not in the power of the gods they served, to bestow; for are there any of the vanities of the heuthen, that can give rain? (Jer. 14. 22;) which would effectually prove their impotency, and the folly of those who left the living God, to make their court to such as could do neither good nor evil; and this he confirms with a solemn oath, As the Lord God of Israel liveth; that Ahab might stand the more in awe of the threatening, the divine life 5. He lets him being engaged for the accomplishment of it. know what interest he had in heaven; It shall be according to my word. With what dignity does he speak, when he speaks in Gud's name, as one who well understood that commission of a prophet, (Jer. 1. 10,) I have set thee over the nations and over the kingdoms. See the power of prayer, and the truth of God's word; for he performeth the counsel of his messengers. II. How he was himself taken care of in that famine. 1. How he was hidden; God bade him go and hide himself by the brook Cherith, v. 3. This was intended, not so much for his preservation, for it does not appear that Ahab immediately sought his life, but as a judgment to the people, to whom, if he had publicly appeared, he might have been a blessing, both by his instructions and his intercession, and so have shortened the days of their calamity; but God had determined it should last three years and a half, and therefore, so long, appointed Elijah to abscond, that he might not be solicited to revoke the sentence, the execution whereof he had said should be according to his word. When God speaks concerning a nation to pluck up and destroy, he finds some way or other to remove those that would stand in the gap, to turn away his wrath; it bodes ill to a people, when good men and good ministers are ordered to hide themselves; when God intended to send rain upon the earth, then he bade Elijah go show himself to Ahab, ch. 18. 1. For the present, in obedience to the divine command, he went, and dwelt all alone in some obscure unfrequented place, where he was not discovered; probably, among the reeds of the brook. If Providence calls us to solitude and retirement, it becomes us to acquiesce; when we cannot be useful, we must be patient, and when we cannot work for God, we must sit still quietly for him.

2. How he was fed; though he could not work there, having nothing to do but to meditate and pray, (which would help to prepare him for his usefulness afterward,) yet he shall eat, for he is in the way of his duty, and verily he shall be fed, in the day of famine he shall be satisfied. When the woman, the church, is driven into the wilderness, care is taken that she be fed and nourished there, time, times, and half a time, that is, three years and a half, which was just the time of Elijah's concealment. See Rev. 12. 6, 14. Elijah must drink of the brook, and the ravens were appointed to bring him meat, (v. 4,) and did so, v. 6. Here,

(1.) The provision was plentiful, and good, and constant; VOL. I.-107

(2.) The caterers were very unlikely; the ravens brought it him. Obadiah and others in Israel, that had not bowed the knee to Baal, would gladly have entertained Elijah; but he was he a man by himself, and shall be fed in an extraordinary way; was a figure of John the Baptist, whose meat was locusts and wild honey. God could have sent angels to minister to him, as he did afterward, (ch. 19. 5,) and as he did to our Saviour, (Matt. 4. 11;) but he chose to send by winged messengers of another nature, to show that when he pleases, he can serve his own purposes by the meanest creatures as effectually as by the mightiest. If it be asked, whence the ravens had this provision, how and where it was cooked, and whether they came honestly by it, we must answer, as Jacob did, (Gen. 27. 20,) The Lord our God brought it to them, whose the earth is, and the fulness thereof, the world, and they that dwell therein. But why ravens? [1.] They are birds of prey, greedy devouring creatures, more likely to have taken his meat from him, or to have picked out his eyes, (Prov. 30. 17;) but thus Samson's riddle is again unriddled, Out of the eater comes forth meat. [2.] They are unclean creatures; every raven after his kind was by the law forbidden to be eaten, (Lev. 11. 15,) yet Elijah did not think the meat they brought ever the worse for that, but ate and gave thanks, asking no question for conscience' sake. Noah's dove was to him a more faithful messenger than his raven; yet here the ravens are faithful and constant to Elijah. [3.] Ravens feed on insects and carrion themselves, yet they brcght the prophet man's meat and wholesome food; it is pity that those who bring the bread of life to others, should themselves take up with that which is not bread. [4.] Ravens could bring but a little, and broken meat, yet Elijah was content with such things as he had, and thankful that he was fed, though not feasted. [5.] Ravens neglect their own young ones, and do not feed them; yet, when God pleases, they shall feed his prophet; young lions and young ravens may lack, and suffer hunger, but not they that fear the Lord, Ps. 34. 10. [6.] Ravens are themselves fed by special providence, (Job 38. 41. Ps. 147. 9,) and now they feed the prophet. Have we experienced God's special goodness to us and ours? Let us reckon ourselves obliged, thereby, to be kind to those that are his, for his sake. Let us learn from hence, First, To acknowledge the sovereignty and power of God over all the creatures; he can make what use he pleases of them, either for judgment or mercy. Secondly, To encourage ourselves in God in the greatest straits, and never to distrust him; he that could furnish a table in the wilderness, and make ravens purveyors, cooks, and servitors, to his prophet, is able to supply all our need according to his riches in glory. Thus does Elijah, for a great while, eat his morsels alone, and his provision of water which he has, in an ordinary way, from the brook, fails him before that which he had by miracle. The powers of nature are limited, but not the powers of the God of nature. Elijah's brook dried up, (v. 7,) because there was no rain; if the heavens fail, earth fails of course; such are all our creature comforts; we lose them, when we most need them, like the brooks in summer, Job 6. 15. But there is a river which makes glad the city of God; that never runs dry, (Ps. 46. 4,) a well of water that springs up to eternal life; Lord, give us that living water!

V.8-16. We have here an account of the further protection Elijah was taken under, and the further provision made for him, in his retirement; at destruction and famine he shall laugh, that has God for his Friend, to guard and maintain him; the brook Cherith is dried up, but God's care of his people, and kindness to them, never slacken, never fail, but are still the same, are still continued and drawn out to them that know him, Ps. 36. 10. When the brook was dried up, Jordan was not; why did not God send him thither? Surely, because he would show that he ( 849 )

10 So he arose, and went to Zarephath. And when he came to the gate of the city, behold, the widow woman was there gathering of sticks: and he called to her, and said, Fetch me, I pray thee, a little water in a vessel, that I may drink.

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.

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 fail, until the day that the LORD *sendeth rain upon the earth.

15 And she went, and did according to the saying of Elijah; and she, and he, and her house, did

12 And she said, As the LORD thy God liveth,| I have not a cake, but an handful of meal in a bar-eat many days. rel, 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,

Gen. 21. 16. Jer. 14. 18. Lam. 4. 9. h Prov. 3. 9, 10. Mark 9. 41. Heb. 6. 10. has a variety of ways to provide for his people, and is not tied to any one. God will now provide for him there where he shall have some company and opportunity of usefulness, and not be, as he had been, buried alive. Observe,

I. The place he is sent to; to Zarephath, or Sarepta, a city of Sidon, out of the borders of the land of Israel, v. 9. Our Saviour takes notice of this as an early and ancient indication of the favour of God designed for the poor Gentiles, in the fulness of time, Luke 4. 25, 26. Many widows were in Israel in the days of Elias, and some, it is likely, that would have bidden him welcome to their houses; yet he is sent to honour and bless with his presence a city of Sidon, a Gentile city, and so becomes (says Dr. Lightfoot) the first prophet of the Gentiles. Israel had corrupted themselves with the idolatries of the nations, and were become worse than they; justly therefore is the casting off of them the riches of the world. Elijah was hated and driven out by his countrymen, therefore, Lo, he turns to the Gentiles, as the apostles were afterward ordered to do, Acts 18. 6. But why to a city of Sidon? Perhaps, because the worship of Baal, which was now the crying sin of Israel, came lately from thence with Jezebel, who was a Sidonian, (ch. 16. 31 ;) therefore thither he shall go, that thence may be fetched the destroyer of that idolatry; "Even out of Sidon have I called my prophet, my reformer." Jezebel was Elijah's greatest enemy; yet to show her the impotency of her malice, God will find a hiding-place for him even in her country; Christ never went among the Gentiles, except once into the coast of Sidon, Matt. 15. 21.

II. The person that is appointed to entertain him; not one of the rich merchants, or great men of Sidon, not such a one as Obadiah, that was governor of Ahab's house, and fed the prophets, but a poor widow woman, destitute and desolate, is commanded (that is, made both able and willing) to sustain him. It is God's way, and it is his glory, to make use of, and put honour upon, the weak and foolish things of the world. He is, in a special manner, the widows' God, and feeds them, and therefore they must study what they shall render to him.

III. The provision made for him there; Providence brought the widow woman to meet him very opportunely at the gate of the city, (v. 10,) and by what is here related of what passed between Elijah and her, we find,

1. Her case and character; and it appears, (1.) That she was very poor and necessitous; she had nothing to live upon, but a handful of meal, and a little oil, needy at the best, and now, by the general scarcity, reduced to the last extremity; when she has eaten the little she has, for aught she yet sees, she must die for want, she and her son, v. 12. She had no fuel but the sticks she gathered in the streets, and, having no servant, she must gather them herself, (v. 10;) more likely to receive alms than give entertainment; to her Elijah is sent, that he might still live upon Providence, as much as he did when the ravens fed him; it was in compassion to the low estate of his handmaiden, that God sent the prophet to her, not to beg of her, but to board with her, and he would pay well for his table.

(2.) That she was very humble and industrious; he found her gathering sticks, and preparing to bake her own bread, v. 10, 12. Her mind was brought to her condition, and she complains not of the hardship she was brought to, nor quarrels with the Divine Providence for withholding rain, but accommodates herself to it as well as she can; such as are of this temper, in a day of trouble, are best prepared for honour and relief from God. (3.) That she was very charitable and generous; when this stranger desired her to go fetch him some water to drink, she readily went, at the first word, v. 10, 11. She objected not the present scarcity of it, nor asked him what he would give her for a draught of water, for now it was worth money, nor hinted that he was a stranger, an Israelite, with whom, perhaps, the Sidonians cared not for having any dealings, any more than the Samaritans, John 4. 9. She did not excuse herself on account of her weakness through famine, or the urgency of her own affairs; did not tell him she had something else to do than to go on his errands, but left her gathering of the sticks for herself, to fetch water for him, which perhaps she did the more willingly, being moved with the gravity of his aspect. We should be ready to do any office of kindness, even to strangers; if we have not wherewith to give to the distressed, we must be the more ready to work for them; a cup of cold water, though it cost us no more than the labour of fetching, shall, in no wise, lose its reward.

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

• giveth. ↑ or, a full year. † by the hand of.

(4.) That she had a great confidence in the word of God; it was a great trial of her faith and obedience, when, having told the prophet how low her stock of meal and oil was, and that she had but just enough for herself and her son, he bade her make a cake for him, and make his first, and after, prepare for herself and her son; if we consider, it will appear as great a trial as could be, in so small a matter; "Let the children first be served;" (might she have said;) "charity begins at home; I cannot be expected to give, having but little, and not knowing, when that is gone, where to obtain more." She had much more reason than Nabal to ask, "Shall I take my meat and my oil, and give it to one that I know not whence he is?" Elijah, it is true, made mention of the God of Israel, (v. 14,) but what was that to a Sidonian? Or, if she had a veneration for the name Jehovah, and valued the God of Israel as the true God, yet what assurance had she that this stranger was his prophet, or had any warrant to speak in his name? It was easy for a hungry vagrant to impose upon her; but she gets over all these objections, and obeys the precept, in dependence upon the promise; she went and did according to the saying of Elijah, v. 15. woman, great was thy faith; one has not found the like, no not in Israel: all things considered, it exceeded that of the widow, who, when she had but two mites, cast them into the treasury; she took the prophet's word, that she should not lose by it, but it should be repaid with interest. Those that can venture upon the promise of God, will make no difficulty of exposing and emptying themselves in his service, by giving him his dues out of a little, and giving him his part first. They that deal with God, must deal upon trust; seek first his kingdom, and then other things shall be added: by the law, the first-fruits were God's the tithe was taken out first, and the heave-offering of their dough was first offered, Num. 15. 20, 21. But surely the increase of this widow's faith, to such a degree as to enable her thus to deny herself, and to depend upon the divine promise, was as great a miracle in the kingdom of grace, as the increase of her oil was, in the kingdom of providence. Happy are they, who can thus, against hope, believe, and obey in hope.

2. The care God took of her and her guest; the barrel of meal wasted not, nor did the cruse of oil fail, but still as they took from them, more was added to them by the divine power, v. 16. Never did corn or olive so increase in the growing (says Bishop Hall) as these did in the using; but the multiplying of the seed sown, (2 Cor. 9. 10,) in the common course of Providence, is an instance of the power and goodness of God, not to be overlooked because common. The meal and the oil multiplied, not in the hoarding but in the spending; for there is that scattereth, and yet increaseth; when God blesses a little, it will go a great way, even beyond expectation; as, on the contrary, though there be abundance, if he blow upon it, it comes to little, Hag. 1. 9.2. 16.

(1.) This was a maintenance for the prophet: still miracles shall be his daily bread; hitherto, he was fed with bread and flesh, now, with bread and oil, which they used as we do butter; manna was both, for the taste of it was as the taste of fresh oil, Num. 11. 8. This Elijah was thankful for, though he had been used to flesh, twice a day, and now had none at all: those that cannot live without flesh, once a day, at least, because they have been used to it, could not have boarded contentedly with Elijah, no not to live upon a miracle.

(2.) It was a maintenance for the poor widow and her son, and a recompense to her for entertaining the prophet: there is nothing lost by being kind to God's people and ministers; she that received a prophet, had a prophet's reward; she gave him house room, and he repaid her with food for the household. Christ has promised to those who open their doors to him, that he will come in to them, and sup with them, and they with him, Rev. 3. 20. Like Elijah here, he brings to those who bid him welcome, not only his own entertainment, but theirs too. See how the reward answered the service; she generously made one cake for the prophet, and was repaid with many for herself and her son. When Abraham offers his only son to God, he is told he shall be the father of multitudes; what is laid out in piety, or charity, is let out to the best interest, upon the best securities. One poor meal's meat this poor widow gave the prophet, and in recompense of it, she and her son did eat many days, (v. 15,) above two years, in a time of general scarcity; and to have their food from God's special favour, and to eat it in such good company as Elijah's, made it more than doubly sweet. It is promised to them that trust in God, that they shall not be

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.

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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.

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 We left the prophet Elijah wrapped up in obscurity; it does not appear that either own bed.

20 And he cried unto the LORD, and said, O LORD my God, hast thou also brought evil upon the widow with whom I sojourn, by slaying her son?

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.

23 And Elijah took the child, and brought him down out of the chamber into the house, and de

i Luke 5. 8. k Job 13. 23, 26. Ez. 21. 23, 24. / 2 Kings 4. 34, 35. * measured. this inward parts.

ashamed in the evil time, but in the days of famine they shall be satisfied, Ps. 37. 19.

V. 17-24. We have here a further recompense made to the widow for her kindness to the prophet; as if it were a small thing to be kept alive, her son, when dead, is restored to life, and so restored to her. Observe,

I. The sickness and death of the child; for aught that appears, he was her only son, the comfort of her widowed estate. He was fed miraculously, and yet that did not secure him from sickness and death; Your fathers did eat manna, and are dead, but there is bread, of which a man may eat, and not die, which was given for the life of the world, John 6. 49, 50. This affliction was to this widow as a thorn in the flesh, lest she should be lifted up above measure with the favours that were done her, and the honours that were put upon her. 1. She was nurse to a great prophet, was employed to sustain him, and had strong reason to think the Lord would do her good; yet now, she loses her child. Note, We must not think it strange, if we meet with very sharp afflictions, even then when we are in the way of duty, and of eminent service to God. 2. She was herself nursed by miracle, and kept a good house without charge or care, by a distinguishing blessing from heaven; and in the midst of all this satisfaction she is thus afflicted. Note, When we have the clearest manifestations of God's favour and good will toward us, even then we must prepare for the rebukes of Providence; our mountain never stands so strong, but it may be moved, and therefore, in this world, we must always rejoice with trembling.

CHAPTER XVIII.

the increase of the provision, or the raising of the child, had made him taken notice of at Zarephath, for then Ahab would have discovered him; he would rather do good than be known to do it: but in this chapter his appearance was as public, as, before, his retirement was close; the days appointed for his concealment, (which was part of the judgment upon Israel,) being finished, he is now commanded to show himself to Ahab, and expect rain upon the earth, v. 1. Pursuant to this order, we have here, I. His interview with Obadiah, one of Ahab's servants, by whom he sends notice to Ahab of his coming, v. 2-16. II. His interview with Ahab himself, v. 17-19. III. His interview with all Israel upon mount Carmel, in order to a public trial of titles, between the Lord and Baal; a most distinguished solemnity it was, in which, 1. Baal and his prophets were confounded. 2. God and Elijah were honoured, v. 21-39. IV. The execution he did upon the prophets of Baal, v. 40. V. The return of the mercy of rain, at the word of Elijah, v. 41-46. It is a chapter in which are many things very observable.

AND it came to pass, after many "days, that the word of the LORD came to Elijah in the third year, saying, Go, show thyself unto Ahab; and 'I will send rain upon the earth.

m Heb. 11. 35. n John 3. 2. 16.30. a c. 17. 1. b Deut. 28. 12. Ps. 147. 8. Jer. 5.24. 14. 22. Hos. 2. 21, 22.

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v. 19. Probably, he had taken a particular kindness to the child, and found the affliction his own, more than by sympathy; he retired to his chamber, and, 1. He humbly reasons with God concerning the death of the child, v. 20. He sees death striking by commission from God; Thou hast brought this evil; for is there any evil of this kind in the city, in the family, and the Lord has not done it? He pleads the greatness of the affliction to the poor mother; "It is evil upon the widow; thou art the widows' God, and dost not usually bring evil upon widows; it is affliction added to the afflicted." He pleads his own concern; "It is the widow with whom I sojourn; wilt thou, that art my God, bring evil upon one of the best of my benefactors? I shall be reflected upon, and others will be afraid of entertaining me, if I bring death into the house where I come.' 2. He earnestly begs of God to restore the child to life again, v. 21. We do not read, before this, of any that were raised to life; e; yet Elijah, by a divine impulse, prays for the resurrection of this child, which yet will not warrant us to do the like: David expected not, by fasting and prayer, to bring his child back to life, (2 Sam. 12. 23,) but Elijah had a power to work miracles, which David had not; he stretched himself upon the child, to affect himself with the case; and to show how much he was affected with it, and how desirous he was of the restoration of the child, he would, if he could, put life into him by his own breath and warmth; also to give a sign of what God would do by his power, and what he does by his grace, in raising of dead souls to a spiritual life; the Holy Ghost comes upon them, overshadows them, and puts life into them; he is very particular in his prayer, II. Her pathetic complaint to the prophet, of this affliction; I pray thee let this child's soul come into him again; which plainit should seem the child died suddenly, else she would have ap-ly supposes the existence of the soul in a state of separation plied to Elijah, while he was sick, for the cure of him; but from the body, and, consequently, its immortality; which, being dead, dead in her bosom, she expostulates with the pro- Grotius thinks, God designed by this miracle to give intimation phet upon it, rather to give vent to her sorrow, than in any hope and evidence of, for the encouragement of his suffering people. of relief, v. 18. IV. The resurrection of the child, and the great satisfaction it gave to the mother; the child revived, v. 22. See the power of prayer, and the power of Him who hears prayer, who kills and makes alive. Elijah brought him to his mother, who, we may suppose, could scarcely believe her own eyes, and therefore Elijah assures her it is her own; "It is thy son that liveth, see it is thy own, and not another," v. 23. The good woman hereupon cries out, Now I know that thou art a man of God; though she knew it before, by the increase of her meal, yet the death of her child she took so unkindly, that she began to ques tion it; (a good man surely would not serve her so;) but now she was abundantly satisfied that he had both the power and goodness of a man of God, and will never doubt of it again, but give up herself to the direction of his word, and the worshipping of the God of Israel. Thus the death of the child, like that of Lazarus, (John 11. 4,) was for the glory of God, and the honour of his prophet.

1. She expresses herself passionately; What have I to do with thee, O thou man of God? How calmly had she spoken of her own and her child's death when she expected to die for want; (v. 12,) That we may eat, and die! Yet now that her child dies, and not so miserably as by famine, she is extremely disturbed at it: we may speak lightly of an affliction at a distance, but when it toucheth us, we are troubled, Job 4. 5. Then she spake deliberately, now in haste; the death of the child was now a surprise to her, and it is hard to keep our spirits composed, when troubles come upon us suddenly and unexpectedly, and in the midst of our peace and prosperity. She calls him a man of God, and yet quarrels with him, as if he had occasioned the death of her child, and is ready to wish she had never seen him, forgetting past mercies and miracles; "What have I done against thee?" So some understand it; "Wherein have I offended thee, or been wanting in my duty? Show me wherefore thou contendest with me."

2. Yet she expresses herself penitently; Art thou come to call my sin to thy remembrance, as the cause of the affliction, and so to call it to my remembrance, as the effect of the affliction?" Perhaps she knew of Elijah's intercession against Israel, and, being conscious to herself of sin, perhaps her former worshipping of Baal, the god of the Sidonians, she apprehends he had made intercession against her. Note, (1.) When God removes our comforts from us, he remembers our sins against us, perhaps the iniquities of our youth, though long since past, Job 13. 26. Our sins are the death of our children. (2.) When God thus remembers our sins against us, he designs, thereby, to make us remember them against ourselves, and repent of

them.

III. The prophet's address to God, upon this occasion; he gave no answer to her expostulation, but brought it to God, and laid the case before him, not knowing what to say to it himself: he took the dead child from his mother's bosom to his own bed,

NOTES TO CHAPTER XVIII.

V. 1-16. In these verses we find,

I. The sad state of Israel at this time, upon two accounts: 1. Jezebel cut off the prophets of the Lord, (v. 4,) slew them, v. 13. Being an idolater, she was a persecutor, and made Ahab one. Even in those bad times, when the calves were worshipped, and the temple at Jerusalem deserted, yet there were some good people that feared God and served him, and some good prophets that instructed them in the knowledge of him, and assisted them intheir devotions. The priests and the Levites were all gone to Judah and Jerusalem, (2 Chr. 11. 13, 14;) but instead of them, God raised up these prophets, who read and expounded the law in private meetings, or in the families that retained their integrity, for we read not of any synagogues at this time; they had not the spirit of prophecy as Elijah, nor did they offer sacrifice, or burn incense, but taught people to live well, and keep close to the God of Israel. These Jezebel

2 And Elijah went to show himself unto Ahab. 8 And he answered him, I am: go, tell thy And there was a sore famine in Samaria. lord, Behold, Elijah is here. 3 And Ahab called Obadiah, which was the governor of his house. (Now Obadiah feared LORD greatly:

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4 For it was so, when Jezebel cut off the prophets of the LORD, that Obadiah took dan hundred prophets, and hid them by fifty in a cave, and fed them with bread and water.)

5 And Ahab said unto Obadiah, Go into the land, unto all fountains of water, and unto all brooks: peradventure we may find grass to save the horses and mules alive, that we lose not all 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?

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 did when

Obadiahu. over his house. c Neh. 7. 2. Izebel. d Neh. 5. 15. e Pa. cut not off ourselves from the beasts. 2 Kings 2. 16. Es. 3. 12, 14. Matt. 4. 34. 9, 10. Is. 33. 16. I. Acts 8. 39. g Prov. 8. 13. Ec. 7. 18. Is. 50. 10.

told it; Christianos ad leones-Away with Christians to the lions. But God made them know the contrary, for the famine continued till Baal's prophets were sacrificed, and so great a scarcity of water there was, that the king himself and Obadiah went in person throughout the land, to seek for grass for the cattle, v. 5, 6. Providence ordered it so, that Ahab might, with his own eyes, see how bad the consequences of this judg ment were, that he might be the better inclined to hearken to Elijah, who would direct him into the only way to put an end to it. Ahab's care was not to lose all the beasts, many being already lost; but he took no care about his soul, not to lose that; took a deal of pains to seek grass, but none to seek the favour of God; fencing against the effect, but not inquiring how to remove the cause. The land of Judah lay close to the land of Israel, yet we find no complaint there of the want of rain; for Judah yet ruled with God, and was faithful with the saints and prophets, (Hos. 11. 12;) by which distinction Israel might plainly have seen the ground of God's controversy, when God caused it to rain upon one city, and not upon another, (Am. 4. 7, 8;) but they blinded their eyes, and hardened their hearts, and would not see.

II. The steps taken toward redressing the grievance, by Elijah's appearing again upon the stage, to act as a Tishbite, a converter or reformer of Israel, for so (some think) that title of his signifies. Turn them again to the Lord God of hosts, from whom they have revolted, and all will be well quickly; this must be Elijah's doings. See Luke 1. 16, 17.

aimed to extirpate, and put many of them to death; which was as much a public calamity as a public iniquity, and threatened the utter ruin of religion's poor remains in Israel. Those few that escaped the sword, were forced to abscond, and hide themselves in caves, where they were buried alive, and cut off, though not from life, yet from usefulness, which is the end and comfort of life; and when the prophets were persecuted and driven into corners, no doubt, their friends, those few good people that were in the land, were treated in like manner. Yet, bad as things were, (1.) There was one very good man, who was a great man at court, Obadiah, who answers his name, a servant of the Lord, one who feared God, and was faithful to him, and yet was a steward of the household to Ahab. Observe his character; he feared the Lord greatly, (v. 3;) was not only a good man, but zealously and eminently good; his great place put a lustre upon his goodness, and gave him great opportunities of doing good; and he feared the Lord from his youth, (v. 12;) he began betimes to be religious, and had continued long. Note, Early piety, it is to be hoped, will be eminent piety; those that are good betimes, are likely to be very good; he that feared God from his youth, came to fear him greatly. He that will thrive, must rise betimes. But it is strange to find such an eminent good man, governor of Ahab's house, an office of great honour, power, and trust. [1.] It was strange that so wicked a man as Ahab, would prefer him to it, and continue him in it; certainly it was because he was a man of celebrated honesty, industry, and ingenuity, and one whom he could repose a confidence in, whose eyes he could trust as much as his own, as appears here, v. 5. Joseph and Daniel were preferred, be-ed rewards to any one that would discover him; sent spies into cause there were none so fit as they, for the places they were preferred to. Note, Those who profess religion, should study to recommend themselves to the esteem even of those that are without, by their integrity, fidelity, and application to business. [2.] It was strange that so good a man as Obadiah, would accept of preferment in a court so addicted to idolatry, and all manner of wickedness. We may be sure, it was not made necessary to qualify him for preferment, that he should be of the king's religion, that he should conform to the statutes of Omri, or the law of the house of Ahab. Obadiah would not have accepted the place, if he could not have had it without bowing the knee to Baal, nor was Ahab so impolitic as to exclude those from offices, that were fit to serve him, merely because they would not join with him in his devotions; that man that is true to his God, will be faithful to his prince. Obadiah therefore could, with a good conscience, enjoy the place, and therefore would not decline it, or give it up, though he foresaw he could not do the good he desired to do in it; they that fear God, need not go out of the world, bad as it is. [3.] It was strange that either he did not reform Ahab, or Ahab corrupt him; but, it seems, they were both fixed; he that was filthy, would be filthy still, and he that was holy, would be holy still. Those that fear God greatly, will keep up the fear of him in bad times and places; thus Obadiah did. God has his remnant among all sorts, high and low; there were saints in Nero's household, and in Ahab's. (2.) This great good man used his power for the protection of God's prophets; he hid 100 of them in two caves, when the persecution was hot, and fed them with bread and water, v. 4. He did not think it enough to fear God himself, but, having wealth and power wherewithal to do it, he thought himself obliged to assist and countenance others that feared God; nor did he think his being kind to them would excuse him from being good himself, but he did both, he both feared God greatly himself, and patronised those that feared him likewise. See how wonderfully God raises up friends for his ministers and people, for their shelter in difficult times, there where one should least expect them; bread and water were now scarce commodities, yet Odadiah will find a competency of both for God's prophets, to keep them alive for service hereafter, though now they were laid aside.

2. When Jezebel cut off God's prophets, God cut off their necessary provisions by the extremity of the drought. Perhaps Jezebel persecuted God's prophets, under pretence that they were the cause of the judgment, because Elijah had fore

1. Ahab had made diligent search for him, (v. 10;) had offer every tribe and lordship of his own dominions, as some understand it, or, as others, into all the neighbouring nations and kingdoms that were in alliance with him; and when they denied that they knew any thing of him, he would not believe them, unless they swore it, and, as should seem, promised likewise, upon oath, that if ever they found him among them, they would discover him, and deliver him up. It should seem, he made this diligent search for him, not so much that he might punish him for what he had done in denouncing the judgment, as that he might, oblige him to undo it again by recalling the sentence, because he had said it should be according to his word; having such an opinion of him as men foolishly conceive of witches, that if they can but compel them to bless that which they have bewitched, it will be well again, or such as the king of Moab had of Balaam: I incline to this, because we find, when they came together, Elijah, knowing what Ahab wanted him for, appointed him to meet him on mount Carmel, and Ahab complied with the appointment, though Elijah took such a way to revoke the sentence, and bless the land, as perhaps he little thought of.

2. God, at length, ordered Elijah to present himself to Ahab, because the time was now come, when he would send rain upon the earth, (v. 1,) or, rather, upon the land; above two years, he had lain hid with the widow at Zarephath, after he had been concealed one year by the brook Cherith; so that the third year of his sojourning there, here spoken of, (v. 1,) was the fourth of the famine, which lasted, in all, three years and six months, as we find, Luke 4. 25. Jam. 5. 17. Such was Elijah's zeal, no doubt, against the idolatry of Baal, and such his compassion to his people, that he thought it long to be thus confined to a corner; yet he appeared not, till God bade him, “Go, show thyself to Ahab, for now thine hour is come, even the time to favour Israel." Note, It bodes well to any people, when God calls his ministers out of their corners, and bids them show themselves; a sign that he will give rain on the earth; however, we may the better dispense with the bread of affliction, while our eyes see our teachers, Is. 30. 20, 21.

3. Elijah first surrendered, or, rather, discovered, himself to Obadiah. He knew, by the Spirit, where to meet him, and we are here told what passed between them.

(1.) Obadiah saluted him with great respect, fell on his face, and humbly asked, Art thou that my lord Elijah? v. 7. As he had showed the tenderness of a father to the sons of the prophets, so he showed the reverence of a son to this father of the

Jezebel slew the prophets of the LORD, how I hid an hundred men of the LORD's prophets by fifty in a cave, and fed them with bread and water? 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, Í 'will surely show 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 Israel?

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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.

h Matt. 10. 41, 42. i Matt. 25. 35. * Matt. 10. 28. Is. 51. 7, 8. m Acts 16. 20. 17. 6. c. 21. 20. o 2 Chr, 15. 2. p 1 Sam. 15. 12. 2 Kings 2. 25. c. 16. prophets; and by this made it appear that he did indeed fear God greatly, that he did honour to one that was his extraordinary ambassador, and had a great interest in heaven.

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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 be God, follow him: but if 'Baal, then follow him. And the people answered 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 the people answered and said, It is well spoken. 25 And Elijah said unto the prophets of Baal,

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(2.) Elijah, in answer to him, [1] Transfers the title of honour he gave him, to Ahab; "Call him thy lord, not me;" that it is a fitter title for a prince than for a prophet, who seeks not honour from men. Prophets should be called seers, and shepherds, and watchmen, and ministers, rather than lords; as those that mind duty more than dominion. [2.] He bids Obadiah go tell the king that he was there to speak with him. Tell thy Lord, Behold, Elijah is forthcoming, v. 8. He would have the king know before, that it might not be a surprise to him, and that he might be sure it was the prophet's own act, to pre-lic peace are concerned to inquire after. But it was utterly sent himself to him.

(3.) Obadiah begs to be excused from carrying this message to Ahab, for it might prove as much as his life was worth. [1] He tells Elijah what great search Ahab had made for him, and how much his heart was upon it to find him withdraw, v. 10. [2.] He takes it for granted, that Elijah would again v. 12, The Spirit of the Lord shall carry thee, (as it is likely he had done sometimes, when Ahab thought he had been sure of him,) whither I know not. See 2 Kings 2. 16. He thought Elijah was not in good earnest, when he bade him tell Ahab where he was, but intended only to expose the impotency of his malice; for he knew Ahab was not worthy to receive any kindness from the prophet, and it was not fit that the prophet should receive any mischief from him. [3.] He is sure Ahab would be so enraged at the disappointment, that he would put him to death for making a fool of him, or for not laying hands on Elijah himself, when he had him in his reach, v. 12. Tyrants and persecutors, in their passion, are often unreasonably outrageous, even toward their friends and confidants. [4] He pleads that he did not deserve to be thus exposed, and put in peril of his life; What have I sinned? v. 9. Nay, (v. 13,) Was it not told my lord, how I hid the prophets? v. 9. He mentions this, not in pride or ostentation, but to convince Elijah that though he was Ahab's servant, he was not in his interest, and therefore deserved not to be bantered as one of the tools of his persecution. He that had protected so many prophets, he hoped, should not have his own life hazarded by so great a prophet.

(4.) Elijah satisfies him that he might, with safety, deliver this message to Ahab, by assuring him, with an oath, that he would, this very day, present himself to Ahab, v. 15. Let but Obadiah know that he spake seriously, and really intended it, and he will make no scruple to carry the message to Ahab. Elijah swears by the Lord of hosts, who has all power in his hands, and was therefore able to protect his servant against all the powers of hell and earth.

(5.) Notice is hereby soon brought to Ahab, that Elijah had sent him a challenge to meet him immediately at such a place, and Ahab accepts the challenge, he went to meet Elijah, v. 16. We may suppose it a great surprise to Ahab, to hear that Elijah, whom he had so long sought, and not found, was now found without seeking. He went in quest of grass, and finds him, from whose word, at God's mouth, he must expect rain. Yet his guilty conscience gives him little reason to hope for it, but, rather, to fear some other more dreadful judgment. Had he, by his spies, surprised Elijah, he would have triumphed over him, but now that he was thus surprised by him, we may suppose he even trembled to look him in the face; hated him, and yet feared him, as Herod did John.

V.. 17-20. We have here the meeting between Ahab and Elijah; as bad a king as ever the world was plagued with, and as good a prophet as ever the church was blessed with.

1. Ahab, like himself, basely accuses Elijah; he dares not strike him, remembering that Jeroboam's hand was withered when it was stretched out against a prophet, but gives him bad language, which was no less an affront to him that sent him. It is a very coarse compliment with which he accosts him, at

the first word, Art thou he that troubleth Israel, v. 17. How unlike was this to that with which his servant Obadiah saluted him; (v. 7,) Art thou that my lord Elijah? Obadiah feared God greatly, Ahab had sold himself to work wickedness; and both discovered their character by the manner of their address to the prophet. One may guess how people stand affected to God, by observing how they stand affected to his people and ministers. Elijah now came to bring blessings to Israel, tidings of the return of the rain; yet he is thus affronted. Had it been true that he was the troubler of Israel, Ahab, as king, had been obliged to animadvert upon him. There are those who trouble Israel by their wickedness, whom the conservators of the pubfalse concerning Elijah; so far was he from being an enemy to Israel's welfare, that he was the stay of it, the chariots and horsemen of Israel. Note, It has been the lot of the best and most useful men, to be called and counted the troublers of the land, apostles were thus misrepresented, Acts 17. 6. and to be run down as public grievances. Even Christ and his

2. Elijah, like himself, boldly returned the charge upon the king, and proved it upon him, that he was the troubler of Israel, v. 18. Elijah is not the Achan; "I have not troubled Israel; have neither done them any wrong, nor designed them any hurt." They that procure God's judgments, do the mischief, not he that foretels them only, and gives warning of them, that the nation may repent, and prevent them. I would have healed Israel, but they would not be healed. Ahab is the Achan, the troubler, who follows Baalim, those accursed things. Nothing creates more trouble to a land than the impiety and profaneness of princes and their families.

3. As one having authority immediately from the King of kings, he orders a convention of the states to be forthwith summoned to meet at mount Carmel, where there had been an altar built to God, v. 30. Probably on that mountain they had had an eminent high place, where, formerly, the pure worship of God had been kept up as well as it could be any where but at Jerusalem. Thither all Israel must come, to give Elijah the meeting, and the prophets of Baal who were dispersed all the country over, with those of the groves who were Jezebel's domestic chaplains, must there make their personal appearance. 4. Ahab issues out writs accordingly, for the convening of this great assembly, (v. 20,) either because he feared Elijah, and durst not oppose him; (Saul stood in awe of Samuel more than of God;) or because he hoped Elijah would bless the land, and speak the word that they might have rain, and, upon those terms, they would be all at his beck. Those that slighted and hated his counsels, would gladly be beholden to him for his prayers. Now God made those who said they were Jews and were not, but were of the synagogue of Satan, to come, and, in effect, to worship at his feet, and to know that God had loved him, Rev. 3. 9.

V. 21-40. Ahab and the people expected that Elijah should, in this solemn assembly, bless the land, and pray for rain; but he has other work to do first. The people must be brought to repent and reform, and then they may look for the removal of the judgment, but not till then. This is the right method; God will first prepare our heart, and then cause his ear to hear; will first turn us to him, and then turn to us, Ps. 10. 17.—70. 3. Deserters must not look for God's favour, till they return to their allegiance. Elijah might have looked for rain seventy times seven times, and not have seen it, if he had not thus begun his work at the right end.

Three years and a half's famine would not bring them back to God; Elijah will endeavour to convince their judgments, and, no doubt, by special warrant and direction from heaven, he put the controversy between God and Baal upon a public trial. It was great condescension in God, that he would suffer so plain a case to be disputed, and would permit Baal to be a competitor with him: but thus God would have every mouth to be stopped, and all flesh to become silent before him. God's

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