1 Kings · Chapter 19

V. 1. All the prophets-Of Baal.

Verse 1. Ahab told Jezebel] Probably with no evil design against Elijah.

Verse 1. Ahab told Jezebel all that Elijah had done — Not to convince her that Jehovah was the true God, and Baal a mere imaginary being, or a senseless idol, but to exasperate her against both Jehovah and his prophet. His conscience, it seems, would not let him persecute Elijah himself, having in him some remains of the spirit of an Israelite, which tied his hands; but he wished to excite her to do it. Hence it is not said he told her what God had done, but what Elijah had done, as if he, by some spell or charm, had brought fire from heaven, and the hand of the Lord had not been in it. How he had slain all the prophets — This he especially represented to her, as that which he knew would make her quite outrageous against him. The prophets of Baal he calls the prophets, as if they only were worthy of the name: and he aggravates the slaying of them as Elijah’s crime, without taking any notice that their lives were justly forfeited to the law of God. Those who, when they cannot for shame or fear do mischief themselves, yet stir up others to do it, will have it laid to their charge as if they had themselves done it.

ELIJAH’S FLIGHT TO HOREB, 1-18.

1. Ahab told Jezebel — The king was probably drawn towards Elijah in sympathy, and believed him to be a holy man of God. The mighty works of Divine power at Carmel, which his own eyes had witnessed, had convinced him that Jehovah was God, and Baal was no god worthy of respect. He might have thought to convince Jezebel of this by relating all that Elijah had done, but the wondrous tale only provoked the spirit of the idolatrous queen to the fiercest vows of revenge.

V. 2. Jezebel sent-She gives him notice of it before hand: partly, out of the height of her spirit, as scorning to kill him secretly: partly, out of her impatience, till she had breathed out her rage: and principally, from God’s all-disposing providence, that so he might have an opportunity of escaping. Do to me, &c.-So far was she from being changed by that evident miracle, that she persists in her former idolatry, and adds to it a monstrous confidence, that in spight of God she would destroy his prophet.

Verse 2. So let the gods do] If I do not slay thee, let the gods slay me with the most ignominious death.

Verse 2. Then Jezebel sent a messenger unto Elijah — She gives him notice of her designs beforehand; partly from her high and haughty spirit, as scorning to kill him secretly; partly out of impatience till she had given vent to her rage; and partly from God’s gracious and overruling providence, that hereby Elijah might have an opportunity of escaping. This shows the great folly of outrageous anger; which transported her unthinkingly, but effectually, to counteract and obstruct her own designs. So let the gods do to me, and more also, &c. — This imperious and haughty woman, it appears, managed the king and kingdom according to her own will, and did whatever she pleased; and so far was she from being changed by the evident miracle which had been wrought, that she persists in her former idolatry, and adds to it a monstrous confidence, that in spite of God she would destroy his prophet.

Verse 2. Jezebel swore to destroy Elijah. Ahab would perhaps have received the prophet as his monitor and guide, had it not been for this woman, now given over to a reprobate mind.

2. Jezebel sent a messenger — Here was lack of shrewdness and forethought, if she really wished and designed to carry out her threat, for such announcement of her purpose gave Elijah full opportunity to escape her, or prepare to meet her opposition. But it is possible that her object was to terrify him and drive him away from her city, and that she feared to cope with him otherwise, lest her own fate should be like that of the false prophets. So let the gods do — “One of those tremendous vows which mark the history of the Semitic race, both within and without the Jewish pale — the vow of Jephthah, the vow of Saul, the vow of Hannibal.” — Stanley.

V. 3. Left his servant-Because he would not expose him to those perils and hardships which he expected: and because he desired solitude, that he might more freely converse with God.

Verse 3. He arose, and went for his life] He saw it was best to give place to this storm, and go to a place of safety. He probably thought that the miracle at Carmel would have been the means of effecting the conversion of the whole court and of the country, but, finding himself mistaken, he is greatly discouraged.

To Beer-sheba] This being at the most southern extremity of the promised land, and under the jurisdiction of the king of Judah, he might suppose himself in a place of safety.

Left his servant there.] Being alone, he would be the more unlikely to be discovered; besides, he did not wish to risk the life of his servant.

Verse 3. And when he saw that, he arose and went for his life — That is, to save his life: whereby may be intimated, that he did not flee from Jezreel by the hand or direction of the Lord, by which he had come thither; but because of his own fear and apprehension of danger. One would have expected, after such a public and sensible manifestation of the glory of God, and such a clear decision of the controversy depending between him and Baal, to the honour of Elijah, the confusion of Baal’s prophets, and the universal satisfaction of the people; after they had seen both fire and water come from heaven at the prayer of Elijah, and both in mercy to them; the one, as it signified the acceptance of their offering; the other as it refreshed their inheritance which was weary; that now they should all, as one man, have returned to the worship of the God of Israel, and taken Elijah for their guide and oracle; that he should from thenceforward have been prime minister of state, and his directions laws both to the king and kingdom: but it is quite otherwise; he is neglected whom God honoured; no respect is paid to him; no care taken of him; but on the contrary, the land of Israel, to which he had been and might have been so great a blessing, is soon made too hot for him. As we do not read of any command from God to Elijah to flee on this occasion, some have been of opinion that it was a great fault in him to do so; and that he ought, by all means, to have ventured all consequences, trusting in the divine protection, and to have pushed the advantage he had gained by his miracle, by endeavouring to lead the people entirely to destroy the worship of Baal, and to restore that of Jehovah. “Shall we praise him for this?” (namely, fleeing for his life,) says Henry; “We praise him not. Where was the courage wherewith he had confronted Ahab and all the prophets of Baal? nay, which kept him by his sacrifice, when the fire of God fell upon it? He that stood undaunted in the midst of the terrors both of heaven and earth, trembles at the impotent menaces of a proud, passionate woman. Lord, what is man? He could not but know that he might be very serviceable to Israel at this juncture; and had all the reason in the world to depend upon God’s protection while he was doing God’s work; yet he flees. In his former danger God had bid him hide himself, (1 Kings 17:3,) therefore he supposed he might do it now.” The truth is, as St. James observes, He was a man subject to like passions as we are; and probably it was with a view to this part of his behaviour, that the apostle made that reflection. Elijah knew Jezebel, that she was fierce, cruel, vindictive, and implacable; that in slaying the priests of Baal he had incurred her displeasure; and that to revenge herself she had all the power of the kingdom under her command. These notions made such an impression upon his spirits, as deprived him of that manly resolution, otherwise so remarkable: nor was there wanting a wise design of Providence, in suffering this timidity to fall upon his servant; it was to show him his natural imbecility, and the necessity he had at all times of the divine assistance, which alone could fortify him with a spirit of intrepidity. It was to suppress all the little sentiments of pride and arrogance which might possibly arise in his breast upon the contemplation of the gifts and graces bestowed on him, and the many great miracles which were wrought by his hands; that if he did glory he might glory in the Lord, and not dare to take any part of his honour to himself. See 2 Corinthians 12:7.” — Calmet and Dodd. And came to Beer-sheeba and left his servant there — Because he would not expose him to those perils and hardships which he expected; and because he desired solitude, that he might more freely converse with God.

3. When he saw — Saw how things stood; saw the storm coming because of Ahab’s instability and lack of moral courage and firm principle to rule his house, and silence the rage of Jezebel. He arose, and went for his life — Strange spectacle! the man at whose word but yesterday the life of Jehovah miraculously fell, and four hundred and fifty false prophets were slain, now flies for his life before the threat of an idolatrous queen! Jehovah seems to have left him for a season to himself. Perhaps there was danger that, like the apostle, he might become exalted above measure by the abundance of revelations and of power which were manifested through him, (2 Corinthians 12:7,) and it was needful to remind him by an impressive experience that he was still a man encompassed with human passions and infirmities. To many it may seem that a great opportunity to reform the worship of the kingdom was lost by Elijah’s flight. The people were convinced. Ahab was awed to reverent silence and submission. Only Jezebel and her Asherah priests seem to have remained an obstacle in the way of reform; and how easily might they have been removed by the Divine power which had already wrought such wonders! So we might judge. But there is a point beyond which Divine power will not multiply miracles, and the turning-point here was the instability of Ahab. He had the power, and ought to have shown the courage, to silence the ravings of his impious wife, and to command his household and the whole kingdom to keep the way of the Lord. But he was governed by his wife, became false to his deepest convictions of truth, and Jehovah would proceed no further at that time to magnify his name. But the moral lessons of the scene at Carmel have never been lost. Though failing to reform the king and the nation, they speak to every after age, and form a part of that Divine revelation which claims the admiration and reverence of all that desire to know and worship the true God. Beersheba — The southern extremity of the Promised Land, and the home of the patriarchs. Which belongeth to Judah — It was originally assigned to the tribe of Simeon, (Joshua 19:2;) whence it appears that the tribe had now become largely absorbed in the tribe of Judah. Left his servant — He would be entirely alone; and in that utter solitude to which he fled, in which he might suffer hunger and many dangers, he wished to have no partaker of his sufferings.

V. 4. Into the wilderness-The vast wilderness of Arabia. He durst not stay in Judah, tho’ good Jehosaphat reigned there, because he was allied to Ahab, and was a man of an easy temper, whom Ahab might circumvent, and either by force or art seize upon Elijah. It is enough-I have lived long enough for thy service, and am not like to do thee any more service; neither my words nor works are like to do any good upon these unstable and incorrigible people. I am not better-That I should continue in life, when other prophets who have gone before me, have lost their lives.

Verse 4. A day’s journey into the wilderness] Probably in his way to Mount Horeb. See 1 Kings 19:8.

Juniper tree] A tree that afforded him a shade from the scorching sun. It is enough] I have lived long enough! I can do no more good among this people; let me now end my days.

Verse 4. He went a day’s journey into the wilderness — The vast wilderness of Arabia, wherein the Israelites wandered forty years. He durst not stay in Judah, though good Jehoshaphat reigned there, because he was allied to Ahab, and was a man of an easy temper, whom Ahab might circumvent, and either by force or art seize upon Elijah. He requested for himself — Hebrew, for his life, or his soul, that it might be taken away from his body. Or, with his soul, as it is Isaiah 26:9, that is, he desired it heartily or fervently; which he did, not only for his own sake, that he might be freed from his great fears and troubles; but especially from his zeal for God’s glory, which he saw was and would be dreadfully eclipsed by the relapse of the Israelites into idolatry, and by his death, if it should be procured by the hands of Jezebel, or of the worshippers of Baal; and therefore he wished to die in peace, and by the hand of God. And said, It is enough, now, O Lord — I have lived long enough for thy cause, and am not likely to do thee any more service; neither my words nor works are likely to do any good upon these unstable and incorrigible people. I am not better than my fathers — That I should continue, when other prophets who have gone before me have lost their lives.

4. A juniper tree — “A species of the broom plant, Genista roetam of Forskal. The Hebrew name µtr, rothem, is the same as the present Arabic name. The Vulgate, Luther, English Version, and others, translate it wrongly by juniper. It is the largest and most conspicuous shrub of the deserts of Sinai, growing thickly in the watercourses and valleys. The roots are very bitter, and are regarded by the Arabs as yielding the best charcoal. This illustrates Job 30:4, and Psalm 120:4. Our Arabs always selected the place of encampment, if possible, in a spot where it grew, in order to be sheltered by it at night from the wind; and during the day, when they often went on in advance of the camels, we found them not unfrequently sitting or sleeping under a bush of retem to protect them from the sun.” — Robinson. Requested for himself that he might die — Literally, besought his soul to die. See note on 1 Kings 17:22. It is enough — I have lived long enough and seen sorrows enough. From this some infer that Elijah was now advanced in years. Take away my life — “Strange contradiction,” says Kitto. “Here the man who was destined not to taste of death flees from death on the one hand, and seeks it on the other.” Not better than my fathers — With all the Divine power and glory revealed in me, I am still as fallible and weak as they, and deserve to live no longer.

Verse 5. As he lay and slept] Excessive anguish of mind frequently induces sleep, as well as great fatigue of body.

An angel touched him] He needed refreshment, and God sent an angel to bring him what was necessary.

Verses 5, 6. He lay and slept under a juniper tree — But he is wakened out of his sleep, and finds himself not only well provided for with bread and water, but, which is more, attended by an angel, who guarded him when he slept, and called him to his victuals once and again when they were ready for him. “He needed not complain of the unkindnesses of men, when it was thus made up by the ministration of angels: thus provided for he had reason to think he fared better than the prophets of the groves that ate at Jezebel’s table. Wherever God’s children are, as they are still upon their Father’s ground, so they are still under their Father’s eye and care. They may lose themselves in a wilderness, but God has not left them; there they may look at him, that lives and sees them, as Hagar, Genesis 16:13.” — Henry.

5. An angel touched him — Though his flight into the desert was not authorized by any Divine command, like that which sent him to the brook Cherith or to Zarephath, still the angel of the Lord guards him in the way. Jehovah has not yet done with him, and he miraculously cares for him as he did for Jonah when he fled from duty.

Verse 6. A cake baken on the coals] All this seems to have been supernaturally provided.

Verses 5, 6. He lay and slept under a juniper tree — But he is wakened out of his sleep, and finds himself not only well provided for with bread and water, but, which is more, attended by an angel, who guarded him when he slept, and called him to his victuals once and again when they were ready for him. “He needed not complain of the unkindnesses of men, when it was thus made up by the ministration of angels: thus provided for he had reason to think he fared better than the prophets of the groves that ate at Jezebel’s table. Wherever God’s children are, as they are still upon their Father’s ground, so they are still under their Father’s eye and care. They may lose themselves in a wilderness, but God has not left them; there they may look at him, that lives and sees them, as Hagar, Genesis 16:13.” — Henry.

6. A cake baken on the coals — Baked after the manner still common in the East, on smooth stones heated by coals of fire. Whether these provisions were prepared immediately by the angel, or by some traveller whom God led that way, we need not discuss, for either was possible. He who commanded the ravens to feed this prophet at the brook Cherith, might easily have put it into the heart of some passing Arab to leave the cake and the cruse of water at his head as he slept under the rothem shrub.

V. 7. Angel of the Lord, &c.-He needed not to complain of the unkindness of men, when it was thus made up by the ministration of angels. Wherever God’s children are, they are still under their father’s eye.

Verse 7. The journey is too great for thee.] From Beer-sheba to Horeb was about one hundred and fifty miles.

Verse 7. Arise and eat, because the journey is too great for thee — Above thy strength; now especially, when thou art faint, weary, and fasting. God knows what he designs us for, though we do not; what services, what trials; and will take care for us, when we, for want of foresight, cannot for ourselves, that we be furnished for them with grace sufficient. He that appoints what the voyage shall be, will victual the ship accordingly.

7. The journey is too great for thee — Too long for thee to accomplish without the nourishment of this God-given food. It is likely that Elijah commenced the desert journey with the purpose of going to Mount Horeb, but after the wearisome travel of a day he lay down despairing and exhausted, and wished to die. Then was given Divine help to finish his journey, for amid the sacred solitudes of Horeb God would teach him a lesson not to be forgotten.

V. 8. And went-He wandered hither and thither for forty days, ‘till at last he came to Horeb, which in the direct road was not above three or four days journey. Thither the spirit of the Lord led him, probably beyond his own intention, that he might have communion with God, in the same place that Moses had.

Verse 8. Forty days and forty nights] So he fasted just the same time as Moses did at Horeb, and as Christ did in the wilderness.

Verse 8. He went in the strength of that meat forty days and forty nights — Observe here, how many different ways God took to keep Elijah alive: he was fed by ravens, by a miraculous increase of meal and oil, by an angel, and now, to show that man lives not by bread alone, he is kept alive forty days without meat, while in the mean time he was not resting and sleeping, which might have made him the less to crave sustenance, but continually traversing the mazes of the desert, a day for each year of Israel’s wanderings; yet he neither needs food, nor desires it. The place, no doubt, reminds him of the manna, and encourages him to hope that God would sustain him here, and in due time bring him hence, as he did Israel. Unto Horeb, the mount of God — Which, in the direct road, was not above four or five days’ journey from Beer-sheba: but he wandered, it seems, hither and thither in the wilderness, till the Spirit of the Lord led him, probably beyond his intention, to this noted mountain, that he might have communion with God in the same place where Moses had; the law, that was given by Moses, being revived by him.

8. Forty days and forty nights — He was miraculously sustained. On the same mountain Moses had twice fasted this same length of time, (Exodus 24:18, 34:28,) and in another wilderness Jesus did the same. Matthew 4:2. “Elijah stands,” says Wordsworth, “at a middle point between Moses and Christ. He looks back to the law and forward to the Gospel. He restores the one and prepares the way for the other. He hears an echo of the terrors of the law in the wind, the earthquake, and the fire; he hears the far-off whispers of love in the Gospel in the still small voice.” Horeb the mount of God — See on Exodus 3:1. It is remarkable that after the giving of the law there is no account of any Jew visiting this holy mount except Elijah.

V. 9. Unto a cave-Perhaps the same wherein Moses was hid when the Lord passed before him, and proclaimed his name.

Verse 9. He came thither unto a cave] Conjectured by some to be the same cave in which God put Moses that he might give him a glimpse of his glory. See Exodus 33:22.

What doest thou here, Elijah?] Is this a reproach for having fled from the face of Jezebel, through what some call unbelieving fears, that God would abandon him to her rage?

Verse 9. He came thither — Unto the mount where God had formerly manifested his glory in so extraordinary a manner; unto a cave, and lodged there — Perhaps the same cave, or cleft of a rock, in which Moses was hid, when the Lord passed by before him and proclaimed his name. Hither, in his wanderings, the Lord led him, probably to assist his faith and devotion with the sight of that famous place where the law was given, and so many great things were done, and that he might meet God there, where Moses had so often met with him. Behold, the word of the Lord came to him — We cannot go any where so as to be out of the reach of God’s eye, his arm, and his word: Whither can I flee from thy Spirit? God will take care of his outcasts; and those that for his sake are driven out from among men, he will find and own, and gather with everlasting loving-kindness. What doest thou here, Elijah? — A tacit reproof: as much as to say, I have no business for thee here. This is not thy proper place, nor a place wherein to do me service. It is not the station in which I set thee, which was in Israel, that thou mightest turn unto me that backsliding people, to which end I endowed thee with extraordinary powers, and vouchsafed thee my almighty aid and protection, and would not have failed to continue them unto thee, if thou hadst remained there.

9. Unto a cave — Hebrew, unto the cave. “There is nothing to confirm, but there is nothing to contradict, the belief [of the Arabs] that it may have been in that secluded basin which has long been pointed out as the spot, beneath the summit of what is called ‘the Mount of Moses.’ The granite rocks enclose it on every side, as though it were a natural sanctuary. No scene could have been more suitable for the vision which follows.” — Stanley. What doest thou here, Elijah — Literally, What is to thee here? That is, what is thy business here? Why hast thou left Israel, to whom I sent thee, and come to these mountains? How these words remind one of the voice of the Lord God walking in the garden of Eden and crying among the trees, “Adam, where art thou?” Genesis 3:8, 9. It is, wherever uttered, the voice of the Spirit that convinces and reproves the world of sin, and of the love that chastens to reform.

V. 10. I have been, &c.-I have executed my office with zeal for God’s honour, and with the hazard of my own life, and am fled hither, not being able to endure to see the dishonour done to thy name by their obstinate idolatry and wickedness. I only-Of all thy prophets, who boldly and publickly plead thy cause: for the rest of thy prophets who are not slain, hide themselves, and dare not appear to do thee any service. They seek my life-I despair of doing them any good: for instead of receiving my testimony, they hunt for my life. It does by no means appear, that he was at all to blame, for fleeing from Jezebel. If they persecute you in one city flee into another. Besides, the angels feeding and preparing him for his journey, and the peculiar blessing of God upon that food, indicated the divine approbation.

Verse 10. I have been very jealous for the Lord] The picture which he draws here of apostate Israel is very affecting:—

1. They have forsaken thy covenant] They have now cleaved to and worshipped other gods.

2. Thrown down thine altars] Endeavoured, as much as they possibly could, to abolish thy worship, and destroy its remembrance from the land.

3. And slain thy prophets] That there might be none to reprove their iniquity, or teach the truth; so that the restoration of the true worship might be impossible.

4. I only, am left] They have succeeded in destroying all the rest of the prophets, and they are determined not to rest till they slay me.

Verse 10. And he said, I have been very jealous for the Lord of hosts — I have not been wholly wanting to my vocation; but have executed my office with zeal for thy honour and service, and with the hazard of my life; and am fled hither, not being able to endure to see the dishonour done to thy name by their obstinate idolatry and wickedness. They have thrown down thine altars — Not only deserted them, and suffered them to go to decay, but, in their zeal for the worship of Baal, have wilfully demolished them. The private altars, which the prophets of the Lord had, and which good people attended who could not go up to Jerusalem, and would not worship the calves nor Baal; these separate altars, though breaking in upon the unity of the church, yet being erected and intended by those that sincerely aimed at the glory of God, and served him faithfully, God was pleased to own for his altars, as well as that at Jerusalem, and the pulling of them down is charged upon Israel as a crying sin. I only am left — Of all thy prophets, who boldly and publicly plead thy cause: for the rest of thy prophets, who are not slain, hide themselves, and dare not appear to do thee service. And they seek my life — I despair of doing them any good; for, instead of receiving my testimony, they hunt for my life.

10. I have been very jealous — Zealously avenging Jehovah’s honour by slaying those who have brought idolatry into Israel, and thus imitating the zeal of Phinehas the son of Eleazar. Numbers 25:1-13. This answer of Elijah betrays in him what some have called a “spirit of pious faultfinding,” and also a disposition to exalt himself above measure. He does not accuse Jehovah, but his words imply that he himself was the only saint in Israel, and it was too bad that Divine power had allowed idolatry so far to triumph. Elijah’s notions of the Divine government were manifestly shaped too much by external displays of awful power, and he needed to learn a profounder lesson of the Divine nature. This we must observe in order to understand the significance of the symbolical events that follow.

V. 11. And behold-This is a general description of the thing, after which the manner of it is particularly explained. Strong wind-Whereby he both prepares Elijah to receive this discovery of God with greatest humility, reverence, and godly fear; and signifies his irresistible power, to break the hardest hearts of the Israelites, and to bear down all opposition that was or should be made against him in the discharge of his office. The Lord was not-The Lord did not vouchsafe his special and gracious presence to Elijah in that wind, which possibly was to teach him not to wonder if God did not accompany his terrible administration at mount Carmel with the presence of his grace, to turn the hearts of the Israelites to himself.

Verse 11. Stand upon the mount before the Lord.] God was now treating Elijah nearly in the same way that he treated Moses; and it is not unlikely that Elijah was now standing on the same place where Moses stood, when God revealed himself to him in the giving of the law. See Exodus 19:9, 16.

The Lord passed by] It appears that the passing by of the Lord occasioned the strong wind, the earthquake, and the fire; but in none of these was God to make a discovery of himself unto the prophet; yet these, in some sort, prepared his way, and prepared Elijah to hear the still small voice. The apparatus, indicating the presence of the Divine Majesty, is nearly the same as that employed to minister the law to Moses; and many have supposed that God intended these things to be understood thus: that God intended to display himself to mankind not in judgment, but in mercy; and that as the wind, the earthquake, and the fire, were only the forerunners of the still small voice, which proclaimed the benignity of the Father of spirits; so the law, and all its terrors, were only intended to introduce that mild spirit of the Gospel of Jesus, proclaiming glory to God in the highest, and on earth peace, and good will unto men. Others think that all this was merely natural; and that a real earthquake, and its accompaniments, are described. 1. Previously to earthquakes the atmosphere becomes greatly disturbed, mighty winds and tempests taking place. 2. This is followed by the actual agitation of the earth. 3. In this agitation fire frequently escapes, or a burning lava is poured out, often accompanied with thunder and lightning. 4. After these the air becomes serene, the thunder ceases to roll, the forked lightnings no longer play, and nothing remains but a gentle breeze. However correct all this may be, it seems most probably evident that what took place at this time was out of the ordinary course of nature; and although the things, as mentioned here, may often be the accompaniments of an earthquake that has nothing supernatural in it; yet here, though every thing is produced in its natural order, yet the exciting cause of the whole is supernatural. Thus the Chaldee understands the whole passage: “And behold the Lord was revealed; and before him was a host of the angels of the wind, tearing the mountains, and breaking the rocks before the Lord, but the Majesty (Shechinah) of the Lord was not in the host of the angels of the wind. And after the host of the angels of the wind, there was a host of the angels of commotion; but the Majesty of the Lord was not in the host of the angels of commotion. And after the host of the angels of commotion, a fire; but the Majesty of the Lord was not in the host of the angels of fire. And after the host of the angels of fire, a voice singing in silence,” &c.; that is, a sound with which no other sound was mingled. Perhaps the whole of this is intended to give an emblematical representation of the various displays of Divine providence and grace.

Verse 11. Go forth, and stand upon the mount before the Lord — Elijah came hither to meet with God, and God graciously condescended to give him the meeting. And the manner of his manifesting himself seems evidently to refer to the discoveries God formerly made of himself at this place to Moses. Then there was a tempest, an earthquake, and fire, (Hebrews 12:18,) but when God would show Moses his glory, he proclaimed his name before him, The Lord God, merciful and gracious, &c. So here: Elijah heard a strong wind, and saw the terrible effects of it; for it rent the mountains, and tore the rocks: he felt the shock of an earthquake, and saw an eruption of fire. These effects, no doubt, were all produced by the ministration of angels, the harbingers of the divine Majesty, and were to usher in the intended manifestation of Jehovah’s glory. By these Elijah was prepared to receive this discovery of God with the greatest humility, reverence, and godly fear: and by these God signified his almighty and irresistible power, to break the hardest hearts of the Israelites, and to bear down all opposition that was or should be made against his prophet in the discharge of his office. The Lord was not in the wind, &c. — The Lord did not vouchsafe his special and gracious presence to Elijah in that wind, earthquake, or fire, which possibly was to teach him not to wonder, if God did not accompany his terrible administration at mount Carmel with the presence of his grace, to turn the hearts of the Israelites to himself, as he desired; but which, for wise reasons, God saw fit to deny. Hereby also it was intimated, that “miraculous judgments, and terrifying displays of the Lord’s power and indignation, though proper for the destruction or intimidation of his enemies, or to excite attention, were only preparatives for that real good intended for Israel;” which must be effected by the convincing and persuasive instructions of his word, accompanied by the influences of his Spirit.

Ver. 11, 12. Wind, earthquake, flames were the ancient array, in which the Divinity was pleased to make his will known to man. Psalm 18., 114. Habakkuk 3.

11. Go forth, and stand upon the mount — In order that, by impressive signs and symbols, I may teach thee a truer lesson of my nature and government, and send thee back to Israel a wiser man, a profounder prophet of my word, to finish the work I have for thee to do. The Lord passed by — As he did by Moses in these same solitudes. Compare Exodus 33:21-23, 34:6. This whole scene that follows is largely a reproduction of what occurred to Moses, perhaps in the cleft of this same rocky cave, and the two ought to be compared together. When Moses saw the calf-worship his “anger waxed hot,” and he broke the tables of the law, and ground the golden calf to powder, and, as Elijah slew the Baal prophets, he slew three thousand men that day. Exodus 32:19-28. Then in his anguish and discouragement he prayed, “Forgive their sin — ; and if not, blot me out of thy book,” (verse 32,) and Jehovah condescended to make his glory and his goodness pass before him. He first awes Elijah by a fearful display of force. A great and strong wind — A tremendous hurricane. Rent the mountains, and brake in pieces the rocks — Literally, tearing up the mountains and shivering the rocks. This is sometimes partially done by an ordinary wind storm among the awful crags of the Sinaitic mountains, and even then the spectacle is fearfully sublime. The Lord was not in the wind — He was neither in the wind, the earthquake, nor the fire, in the sense in which he was in the “still small voice.” There was a sense in which he was in them all. They came and shook the mountains at his command; they were symbols of his mighty power. But there was a revelation of the Divine nature which God would now give to Elijah which these symbols could not convey, and in this sense Jehovah was not in them.

V. 12. A still voice-To intimate, that God would do his work in and for Israel in his own time, not by might or power, but by his own spirit, Zechariah 4:6, which moves with a powerful, but yet with a sweet and gentle gale.

Verse 12. After the fire a still small voice — To intimate, that God would do his work in and for Israel in his own time, not by might or power, but by his own Spirit, (Zechariah 4:6,) which moves with a powerful, but yet with a sweet and gentle gate. “Elijah had perhaps expected to carry all before him, with a high hand, and with continued miracles and judgments: or he had supposed that the desired reformation was to be effected by the sanction of civil authority, or the support of the people at large; whereas, having gained their attention by the famine and its gracious removal, in answer to his prayers, by calling for and obtaining fire from heaven to consume the sacrifice, and by the execution of Baal’s priests, he ought to have proceeded to instruct them with meekness and gentleness, publicly and from house to house, and to have excited others to assist him; and then the Lord would have blessed that small still voice for the most important purposes, notwithstanding the persecuting rage of Ahab and Jezebel, and the general apostacy of the people. Thus miracles in the first ages of Christianity called men’s attention to the preaching of the gospel; which, as a small still voice, was the power of God to salvation to thousands and millions.” — Scott. For faith comes by hearing the word of God, and miracles do but make way for it.

Ver. 11, 12. Wind, earthquake, flames were the ancient array, in which the Divinity was pleased to make his will known to man. Psalm 18., 114. Habakkuk 3.

12. After the earthquake a fire — The whole mount quaked greatly, as in the days of Moses, (Exodus 19:18,) and the earthquake shock was followed now, as then, by the fiery glare of eastern lightning. Exodus 19:16, 18, 20:18. A still small voice — Literally, A voice of a light stillness. Septuagint, Voice of a gentle breeze. Whether this was an articulate voice, or the sound of the soft wind that usually follows a storm among the mountains, it was in either case symbolical. It was something which Elijah heard and understood as a prelude to some further revelation. See exposition of these symbols under verse 18.

V. 13. He wrapped, &c.-Through dread of God’s presence, being sensibly that he was neither worthy nor able to endure the sight of God with open face. And stood, &c.-Which God commanded him to do; and as he was going towards the mouth of the cave, he was affrighted and stopped in his course, by the dreadful wind, and earthquake, and fire; when these were past, he prosecutes his journey, and goeth on to the mouth of the cave.

Verse 13. Wrapped his face in his mantle] This he did to signify his respect; so Moses hid his face, for he dared not to look upon God Exodus 3:6. Covering the face was a token of respect among the Asiatics, as uncovering the head is among the Europeans.

Verse 13. When Elijah heard it, he wrapped his face in his mantle — Through dread of God’s presence, being sensible that he was neither worthy of nor able to endure the sight of God with open face. And went out and stood, &c. — Which God had commanded him to do; and as he was going toward the mouth of the cave, he was affrighted and stopped in his course by the dreadful wind, and earthquake, and fire; when these were past, he proceeds, and goes on to the month of the cave. Moses was put into the cave when God’s glory passed before him, but Elijah was called out of it: but neither Moses nor Elijah saw any manner of similitude. And, behold, a voice — What dost thou here, Elijah? — What God before spake by an angel, he now speaks to him himself immediately.

13. Wrapped his face in his mantle — Conscious of his infirmities and shortcomings, he was, like Moses, “afraid to look upon God.” Exodus 3:6. He began to realize that as yet he knew comparatively little of the Divine nature and will. There came a voice unto him — It was the voice of Jehovah; perhaps the same as that whose soft whisper followed the lightning flash; but, if so, it now rose to a clearer and more intelligible sound. What doest thou here — The Lord’s question and the prophet’s answer are repeated (compare verse 9) in order to deepen the impression of the scene. The repetition also shows Elijah still presuming to justify his flight. He was guilty of no wilful sin. His error was not one of the heart, but of the understanding; and his flight to Horeb, though not blameless, was largely the result of disappointment and discouragement. He had, indeed, been very zealous for the Lord, and had expected too much from the triumph at Carmel. Jehovah proceeds to show him there are other ways of taking off the wicked than by miraculous interference.

Verse 14. And he said, I have been very jealous, &c. — “Though Elijah showed tokens of humble adoration on this occasion, the repetition of his answer to the Lord’s renewed inquiry, (‘What doest thou here?’) shows, that he did not fully understand the emblematic display; and that he was not properly convinced of his unbelief, in fleeing out of the land; nor reconciled to going back to his station and employment. He afterward better understood the Lord’s meaning, as it appears from his subsequent conduct.” — Scott.

ELIJAH’S FLIGHT TO HOREB, 1-18.

1. Ahab told Jezebel — The king was probably drawn towards Elijah in sympathy, and believed him to be a holy man of God. The mighty works of Divine power at Carmel, which his own eyes had witnessed, had convinced him that Jehovah was God, and Baal was no god worthy of respect. He might have thought to convince Jezebel of this by relating all that Elijah had done, but the wondrous tale only provoked the spirit of the idolatrous queen to the fiercest vows of revenge.

Verse 15. To the wilderness of Damascus] He does not desire him to take a road by which he might be likely to meet Jezebel, or any other of his enemies.

Anoint Hazael] For what reason the Lord was about to make all these revolutions, we are told in 1 Kings 19:17. God was about to bring his judgments upon the land, and especially on the house of Ahab. This he exterminated by means of Jehu; and Jehu himself was a scourge of the Lord to the people. Hazael also grievously afflicted Israel; see the accomplishment of these purposes, 2 Kings viii., and ix.

Verses 15, 16. Go, return on thy way — The way by which thou camest; for the way from Horeb to Damascus was, in part, the same with that by which he had come. Anoint Hazael to be king over Syria — It seems, the word anoint must here be taken figuratively for appoint, or declare, which was done by Elisha, 2 Kings 8:12; for the word is often used of them who were never anointed with oil: Elijah, however, might anoint him, though it be not related; or, as some think, when he understood what scourges he and Jehu would be to Israel, and what destruction they would bring upon them, he perhaps earnestly entreated God, and obtained his request, that the execution of the command should be deferred to another time. And Jehu the son of Nimshi — That is, his grandson; for he was the son of Jehoshaphat, 2 Kings 9:2. And Elisha shalt thou anoint — Whom he constituted prophet by casting his mantle over him. This was intended as a prediction, that by these persons God would punish the degenerate Israelites, plead his own cause among them, and avenge the quarrel of his covenant.

Ver. 15. Anoint Hazael. The prophet must travel another circuitous journey of five hundred miles.

15. Return on thy way — Go forth into the fields of labour where my Spirit shall hereafter lead thee, and let my Spirit, not thy frail judgment, guide thee. To the wilderness of Damascus — The wild country between Gilead and Damascus is probably meant. This was near Elijah’s early home, (see note on 1 Kings 17:1,) and a place whence he might easily go forth to utter the word of God to either Israelite or Syrian, and again quickly retire into solitude. The wilderness near where Israel’s and Jehovah’s interests are pending, not the wilderness of Horeb, is now the place where the prophet is needed. There must he instruct Elisha and other prophets in the revelations of the Divine nature which he has received. When thou comest, anoint Hazael — Rather, (for these verbs are not in the imperative, like Go and Return,) and thou wilt come and anoint Hazael. It is the word of the Lord foretelling the agencies by which the wicked house of Ahab shall be destroyed. We know not that Elijah ever saw or anointed Hazael or Jehu, though he may have done so privately, as Samuel did Saul, (1 Samuel 9:27, 10:1,) and no account of it have been preserved. But as this was actually done by Elisha (who was anointed prophet in Elijah’s room, verse 16) and another prophet whom Elisha, in turn, commissioned, the spirit and real import of this prediction was thoroughly fulfilled. 2 Kings 8:10-13, and 9:1-7. This fulfilment by Elisha instead of Elijah was specially significant in this case, since it was partly the design of this communication at Horeb to indicate to Elijah, and through him to all who read this history, how manifold may be the agencies which accomplish the Divine purposes. Hence, too, Jehovah speaks in these words not to Elijah only, but also to his successors in office.

V. 16. The son, &c.-That is, his grand-son, for he was the son of Jehosaphat, 2 Kings 9:2. This was intended as a prediction that by these God would punish the degenerate Israelites, plead his own cause among them, and avenge the quarrel of his covenant.

Verse 16. Elisha-shalt thou anoint to be prophet in thy room.] Jarchi gives a strange turn to these words: “Thy prophecy (or execution of the prophetic office) does not please me, because thou art the constant accuser of my children.” With all their abominations, this rabbin would have us to believe that those vile idolaters and murderers were still the beloved children of God! And why? Because God had made a covenant with their fathers; therefore said the ancient as well as the modern siren song: “Once in the covenant, always in the covenant; once a son, and a son for ever.” And yet we have here the testimony of God’s own prophet, and the testimony of their history, that they had forsaken the covenant, and consequently renounced all their interest in it.

Verses 15, 16. Go, return on thy way — The way by which thou camest; for the way from Horeb to Damascus was, in part, the same with that by which he had come. Anoint Hazael to be king over Syria — It seems, the word anoint must here be taken figuratively for appoint, or declare, which was done by Elisha, 2 Kings 8:12; for the word is often used of them who were never anointed with oil: Elijah, however, might anoint him, though it be not related; or, as some think, when he understood what scourges he and Jehu would be to Israel, and what destruction they would bring upon them, he perhaps earnestly entreated God, and obtained his request, that the execution of the command should be deferred to another time. And Jehu the son of Nimshi — That is, his grandson; for he was the son of Jehoshaphat, 2 Kings 9:2. And Elisha shalt thou anoint — Whom he constituted prophet by casting his mantle over him. This was intended as a prediction, that by these persons God would punish the degenerate Israelites, plead his own cause among them, and avenge the quarrel of his covenant.

16. Jehu the son of Nimshi — See the fulfilment of this prophecy in 2 Kings 9:1-10. Abel-meholah — A place in the Jordan valley not yet certainly identified with any modern town, but probably in the plain south of Bethshean. Here Gideon and his three hundred pursued the flying Midianites. Judges 7:22.

V. 17. Shall Elisha slay-One or other of these should infallibly execute God’s judgments upon the apostate Israelites. Elisha is said to slay them, either, because he slew those forty two children, 2 Kings 2:24, besides others whom upon like occasions he might destroy; or, because he by God’s appointment inflicted the famine, 2 Kings 8:1, or rather, by the sword which came out of his mouth: the prophets being said to pull down and to destroy what they declare and foretel shall be pulled down. Hazael began to slay them before Jehu was king, though his cruelty was much increased afterward. Jehu destroyed those whom Hazael did not, as king Joram himself, and Ahaziah, and all the near relations of Ahab.

Verse 17. Shall Elisha slay.] We do not find that Elisha either used the sword, or commissioned it to be used, though he delivered solemn prophecies against this disobedient people: and this is probably the sense in which this should be understood, as Elisha was prophet before Hazael was king, and Hazael was king before Jehu; and the heavy famine which he brought on the land took place before the reign either of Jehu or Hazael. The meaning of the prophecy may be this: Hazael, Jehu, and Elisha, shall be the ministers of my vengeance against this disobedient and rebellious people. The order of time, here, is not to be regarded.

Verse 17. Him that escapeth the sword of Hazael shall Jehu slay — This is not to be understood, as if the sword of Hazael should do execution before the sword of Jehu, and the sword of Jehu before that of Elisha: it only signifies, that God had appointed these three persons to punish the apostate Israelites for their idolatries, and that one or other of them should infallibly execute his judgments upon them: Hazael, however, began to slay them before Jehu was king, 2 Kings 8:28, 29; though his cruelty was much increased afterward. Jehu destroyed those, whom Hazael did not, as King Joram himself, and Ahaziah, and all the near relations of Ahab. Elisha is said to slay them, either because he brought down, by his prayers, destruction upon the forty-two children of Beth-el, that idolatrous city, 2 Kings 2:24; or because by God’s appointment he inflicted the famine, 2 Kings 8:31; or rather, as the prophets are said to pull down and destroy, what they foretel and declare shall be pulled down, because he threatened and predicted destructive judgments to come upon them. He slew them with the sword that came out of his month, the word of God: like the Branch from the stem of Jesse, he smote them with the rod of his mouth, and with the breath of his lips he slew the wicked, Isaiah 11:4.

17. Hazael… Jehu… Elisha — These are to be the ministers of Divine vengeance against the house of Ahab — the swords of a Jew and a Gentile king, and the word of Elijah’s successor. Around these three names cluster the destinies of Israel for a whole generation, and hence their significance in this revelation to Elijah.

V. 18. I have left-Or, I have reserved to myself; I have kept from the common contagion: therefore thou art mistaken to think that thou art left alone. Seven thousand-Either, definitely so many: or rather, indefinitely, for many thousands; the number of seven being often used for a great number. Kissed him-That is, all those who have not worshipped Baal, nor professed reverence or subjection to him: which idolaters did to their idols, by bowing the knee, and by kissing them.

Verse 18. Seven thousand in Israel] That is, many thousands; for seven is a number of perfection, as we have often seen: so, The barren has borne seven-has had a numerous off-spring; Gold seven times purified-purified till all the dross is perfectly separated from it. The court and multitudes of the people had gone after Baal; but perhaps the majority of the common people still worshipped in secret the God of their fathers. Every mouth which hath not kissed him.] Idolaters often kissed their hand in honour of their idols; and hence the origin of adoration-bringing the hand to the mouth after touching the idol, if it were within reach; and if not, kissing the right hand in token of respect and subjection. The word is compounded of ad, to, and os, oris, the mouth. Dextera manu deum contingentes, ori admovebant: “Touching the god with their right hand, they applied it to their mouth.” So kissing the hand, and adoration, mean the same thing-thus Pliny, Inter adorandum, dexteram ad osculum referimus, totum corpus circumagimus: Nat. Hist. lib. xxviii., cap. 2.-“In the act of adoration we kiss the right hand, and turn about the whole body.” Cicero mentions a statue of Hercules, the chin and lips of which were considerably worn by the frequent kissing of his worshippers: Ut rictus ejus, et mentum paulo sit attritius, quod in precibus et gratulationibus, non solum id venerari, sed etiam osculari solent.-Orat. in VERREM.

I have seen several instances of this, especially in the paintings of old saints: the lips and mouth of beautiful paintings literally worn away by the unmerciful osculations of devotees.

Verse 18. Yet have I left me, &c. — Or, I have reserved to myself; I have by my grace kept from the common contagion: therefore thou art mistaken in thinking that thou art left alone. Seven thousand — Either definitely, so many; or rather, indefinitely, for many thousands; the number seven being often used for a great number. It is, indeed, altogether improbable that all the Israelites, except seven thousand, worshipped Baal, unless Baal stand here for all their idols, and for the calves among the rest. And every mouth that hath not kissed him — That is, those who have not worshipped Baal, nor professed reverence or subjection to him, which idolaters did to their idols, by bowing the knee, and by kissing them, or by kissing their hand before them and in respect to them, of which mention is made in Scripture, Job 31:26, 27; Hosea 13:2. Compare Psalm 2:12, and in Pliny, Apuleius, and some other profane authors.

18. I have left me seven thousand — Better, as in the margin, I will leave seven thousand in Israel. That is, in the judgments that are to come by the hand of the ministers I have named, all Israel shall not be cut off. There will be found seven thousand who have never worshipped Baal. Here Elijah learns, to his confusion, that he is not the only Israelite who remains true to God. As seven is the covenant number, the number of perfection, the seven thousand need not be pressed here to mean an exact designation of the number of true worshippers of God in Israel, but a round number ever symbolical of the elect of God. So the apostle (Romans 11:4) uses it of that “remnant according to the election of grace,” the true Israel that embraced the saving truth of Christ. So, too, in all the history of the Church — in the darkest times of apostasy — the Lord reserves to himself his faithful seven thousand, though for a time they be driven by persecution into the wilderness, or into caves and dens of the earth. Kissed him — It was an ancient practice to adore idols both by kissing them and kissing the hand at them. Compare Hosea 13:2.

The lessons Elijah learned at Horeb were full of instruction. The symbols of wind, earthquake, and fire, followed by the still small voice, have a wide and varied significance and application.

The central lesson of these symbols is, that there are mightier influences at work in human history than physical force. Men are ever prone to think otherwise, or, at least, to disregard this fact. That which is tangible to the outer senses — which blows and shakes and burns before the eyes of men, confounding and confusing, and, for the time, overwhelming and crushing all opposition — that is too apt to exhaust all our ideas of mightiness. We should, therefore, be reminded that in the silent workings of mind and heart there are often developed forces stronger than the whirlwind, mightier than the earthquake shock, and fiercer in their burnings than fires which many waters cannot quench. In this we may discover just the relation of miracles to the truth which they have often served to introduce or confirm. We are in danger of esteeming the former above the latter, whereas the law and the prophets and Christ have taught a different lesson. The seven thousand devout hearts in Israel are a mightier power for good than even all the miracles of Elijah. So, too, Jesus taught his disciples that it is better to have one’s name written in heaven than to have power to work miracles, (Luke 10:20,) and that the true believer, led by the Spirit, shall do even greater works than the Messiah.

The immediate application of this lesson was to Elijah’s undue estimate of the miracles at Carmel. He seems to have supposed that the answer by fire that consumed his sacrifice, and the mighty wind and rain that came so quickly after, together with the slaughter of the false prophets, would accomplish the speedy reformation of Israel; and because they did not, he yielded to discouragement and despair. His radical error was in placing too much confidence in the outward and the marvellous. So the still small voice, as it developed itself into the sure word of prophecy, showed him how groundless was his despair, how mistaken his notions of Jehovah’s ways, and how manifold might be other agencies of judgment yet at God’s command.

At the same time the lesson might remind him that the impious Jezebel from whom he fled, and who now, after all his work against her gods, seemed to be triumphant still, was trusting in the outward appearance of power at her command. She might array against him and his fellow-prophets all the forces of government, and all the pomp and pretensions of the idolatry to which she was devoted, but these would soon exhaust themselves, for God would not be in them. The wind and fire of her presumptuous wrath would soon pass by, and after all its fury was spent, there would rise the seven thousand who had not bowed the knee to Baal; a silent force, perchance, but with God in them mightier far than all that could come against them.

But the deeper and grander lesson of these symbols is the contrast they present between the old dispensation and the new — the Law and the Gospel. The miracles of the exodus, the clouds and thunders and lightnings that attended the giving of the law at this same Sinai, and all the later marvels in the sacred history of Israel, only prepared the ear of men to catch more readily and appreciate more fully the gentle voice of Him who did not cry or lift up his voice in the streets, but still spake as no other man spake. The sweetest, holiest sound that ever steals upon the soul of man is the voice of the WORD that was made flesh; and that voice, ever speaking in the Gospel, shall go forth throughout the earth, and its words unto the end of the world, until all idols fall, and all tongues confess, that Jesus is the Christ.

V. 19. Was plowing-Who had twelve ploughs going, whereof eleven were managed by his servants, and the last by himself; according to the simplicity of those ancient times, in which men of good estate submitted to the meanest employments. Cast his mantle-By that ceremony conferring upon him the office of a prophet, which God was pleased to accompany with the gifts and graces of his spirit.

Verse 19. Twelve yoke of oxen] Elisha must have had a considerable estate, when he kept twelve yoke of oxen to till the ground. If, therefore, he obeyed the prophetic call, he did it to considerable secular loss. He with the twelfth] Every owner of an inheritance among the Hebrews, and indeed among the ancients in general, was a principal agent in its cultivation.

Cast his mantle upon him] Either this was a ceremony used in a call to the prophetic office, or it indicated that he was called to be the servant of the prophet. The mantle, or pallium, was the peculiar garb of the prophet, as we may learn from Zecariah 13:4; and this was probably made of skin dressed with the hair on. See also 2 Kings 1:8. It is likely, therefore, that Elijah threw his mantle on Elisha to signify to him that he was called to the prophetic office. See more on this subject below.

Verse 19. And found Elisha — In his journey toward Damascus. Who was ploughing with twelve yoke of oxen — Who had twelve ploughs going, whereof eleven were managed by his servants, and the last by himself; according to the simplicity of those ancient times, in which men of good estate submitted to the meanest employments. Cast his mantle upon him — By that ceremony conferring upon him the office of a prophet, which God was pleased to accompany with the gifts and graces of his Spirit, wherewith he endowed and qualified him for it.

Ver. 19. Cast his mantle upon him; a prophet’s cloak, for they were known by their dress. It was also a figure of the unction of the Spirit, in divine endowments for the work. It was a divine call to leave agriculture, and travel through the land feeding the flock. Thus the Lord calls his servants from the treasures of his providence.

CALL OF ELISHA, 19-21.

19. Departed thence — Left the wilderness of Horeb to go to the wilderness of Damascus. Ver. 15. Ploughing with twelve yoke of… before him — That is, ploughing in company with eleven other men who each had a plough and a yoke of oxen. This is still common in the East. It is not necessary to suppose, as many have done, that Elisha owned all the oxen, and that the men were merely his servants. Dr. Thomson speaks of seeing more than a dozen ploughs following one another as closely as possible. “To understand the reason of this,” he says, “several things must be taken into account. First, that the arable lands of nearly all villages are cultivated in common; then, that Arab farmers delight to work together in companies, partly for mutual protection, and in part from their love of gossip; and as they sow no more ground than they can plough during the day, one sower will answer for the entire company. Their little ploughs make no proper furrow, but merely root up and throw the soil on either side, and so any number may follow one another, and when at the end of the field, they can return along the same line, and thus back and forth until the whole is ploughed.” He with the twelfth — “It is well that Elisha came the last of the twelve, for the act of Elijah would have stopped all that were in advance of him.” Elijah passed by him — Rather, passed over to him. Perhaps he passed over the Jordan, having been journeying on the opposite shore. Cast his mantle upon him — This was a symbolical act on the part of Elijah, investing Elisha with his own prophetic office. The sign was understood and the call obeyed.

V. 20. He ran-Being powerfully moved by God’s spirit to follow Elijah, and wholly give up himself to his function. Let me kiss-That is, bid them farewell. Go-And take thy leave of them, and then return to me again. For what, &c.-Either first, to hinder thee from performing that office. That employment to which I have called thee, doth not require an alienation of thy heart from thy parents, nor the total neglect of them. Or, secondly, to make such a change in thee, that thou shouldst be willing to forsake thy parents, and lands, and all, that thou mayest follow me. Whence comes this marvellous change? It is not from me, who did only throw my mantle over thee; but from an higher power, even from God’s spirit, which both changed thy heart, and consecrated thee to thy prophetical office: which therefore it concerns thee vigorously to execute, and wholly to devote thyself to it.

Verse 20. Let me-kiss my father and my mother] Elisha fully understood that he was called by this ceremony to the prophetic office: and it is evident that he conferred not with flesh and blood, but resolved, immediately resolved, to obey; only he wished to bid farewell to his relatives. See below.

What have I done to thee?] Thy call is not from me, but from God: to him, not to me, art thou accountable for thy use or abuse of it.

Verse 20. He left the oxen and ran after Elijah — Being powerfully moved to follow him, and wholly give himself up to his function. And said — Or, but he said, or, yet he said, Let me kiss my father, &c. — That is, bid them farewell by the usual ceremony. And he said Go back again — Take thy leave of them, as thou desirest, and then return to me again. For what have I done unto thee? — Either, first, to hinder thee from performing that office: that employment to which I have called thee doth not require an alienation of thy heart from thy parents, nor the total neglect of them. Or, secondly, to make such a change in thee, that thou shouldest be willing to forsake thy parents, and lands, and all, that thou mayest follow me. Whence comes this marvellous change? It is not from me, who did only throw my mantle over thee, but from a higher power, even from God’s Spirit, which hath changed thy heart, and consecrated thee to thy prophetical office; which, therefore, it concerns thee vigorously to execute, and wholly to devote thyself to it.

20. Ran after Elijah — Elijah, as he cast his mantle on Elisha, walked rapidly away, and this was as much as to say, “Follow me.” Let me… kiss my father and my mother — Elisha was at this time a young man, living with his parents, and probably unmarried. Like others who have been called with a holy calling, his heart yearns for his home and his kindred. Compare Matthew 8:21; Luke 9:61. Go back again: for what have I done to thee — There is something uncertain and mysterious about these words. Here is no clear permission to go and kiss his parents farewell, and whether he did so or not is an unsettled question. Elijah would throw the whole responsibility of the matter on the conscience of Elisha. “Go home and stay there, if you have such desire; and as regards your duty in view of what I have done to you, settle that matter yourself.”

V. 21. From him-From Elijah to his parents; whom when he had seen and kissed, he returned to Elijah. The instruments-That is, with the wood belonging to the plow, &c. to which more was added, as occasion required. But that he burned, to shew his total relinquishing of his former employment. And gave-That is, he made thereof a feast for his servants who had been ploughing with him, and for him, and his other friends and neighbours who came to take their leave of him. Hereby he shewed how willingly and joyfully he forsook all his friends, that he might serve God in that high and honourable employment. It is of great advantage to young ministers, to spend some time under the direction of those that are aged and experienced; and not to think much, if occasion be, to minister unto them. Those who would be fit to teach, must have time to learn; those should first serve, who may hereafter rule.

Verse 21. He returned back] He went home to his house; probably he yet lived with his parents, for it appears he was a single man: and he slew a yoke of the oxen-he made a feast for his household, having boiled the flesh of the oxen with his agricultural implements, probably in token that he had abandoned secular life: then, having bidden them an affectionate farewell, he arose, went after Elijah, who probably still awaited his coming in the field or its vicinity, and ministered unto him.

ON the call of Elisha, I may make a few remarks.

1. Elijah is commanded, 1 Kings 19:16, to anoint Elisha prophet in his room. Though it is generally believed that kings, priests, and prophets, were inaugurated into their respective offices by the right of unction, and this I have elsewhere supposed; yet this is the only instance on record where a prophet is commanded to be anointed; and even this case is problematical, for it does not appear that Elijah did anoint Elisha. Nothing is mentioned in his call to the prophetic office, but the casting the mantle of Elijah upon him; wherefore it is probable that the word anoint, here signifies no more than the call to the office, accompanied by the simple rite of having the prophet’s mantle thrown over his shoulders.

2. A call to the ministerial office, though it completely sever from all secular occupations, yet never supersedes the duties of filial affection. Though Elisha must leave his oxen, and become a prophet to Israel: yet he may first go home, eat and drink with his parents and relatives, and bid them an affectionate farewell.

3. We do not find any attempt on the part of his parents to hinder him from obeying the Divine call: they had too much respect for the authority of God, and they left their son to the dictates of his conscience. Wo to those parents who strive, for filthy lucre’s sake, to prevent their sons from embracing a call to preach Jesus to their perishing countrymen, or to the heathen, because they see that the life of a true evangelist is a life of comparative poverty, and they had rather he should gain money than save souls.

4. The cloak, we have already observed, was the prophet’s peculiar habit; it was probably in imitation of this that the Greek philosophers wore a sort of mantle, that distinguished them from the common people; and by which they were at once as easily known as certain academical characters are by their gowns and square caps. The pallium was as common among the Greeks as the toga was among the Romans. Each of these was so peculiar to those nations, that Palliatus is used to signify a Greek, as Togatus is to signify a Roman.

5. Was it from this act of Elijah, conveying the prophetic office and its authority to Elisha by throwing his mantle upon him, that the popes of Rome borrowed the ceremony of collating an archbishop to the spiritualities and temporalities of his see, and investing him with plenary sacerdotal authority, by sending him what is well known in ecclesiastical history by the name pallium, pall, or cloak? I think this is likely; for as we learn from Zecariah 13:4, and 2 Kings 1:8, that this mantle was a rough or hairy garment, so we learn from Durandus that the pallium or pall was made of white wool, after the following manner:— The nuns of St. Agnes, annually on the festival of their patroness, offer two white lambs on the altar of their church, during the time they sing Agnus Dei, in a solemn mass; which lambs are afterwards taken by two of the canons of the Lateran church, and by them given to the pope’s sub-deacons, who send them to pasture till shearing time; and then they are shorn, and the pall is made of their wool, mixed with other white wool. The pall is then carried to the Lateran church, and there placed on the high altar by the deacons, on the bodies of St. Peter and St. Paul; and, after a usual watching or vigil, it is carried away in the night, and delivered to the sub-deacons, who lay it up safely. Now, because it was taken from the body of St. Peter, it signifies the plenitude of ecclesiastical power: and, therefore, the popes assume it as their prerogative, being the professed successors of this apostle, to invest other prelates with it. This was at first confined to Rome, but afterwards it was sent to popish prelates in different parts of the world.

6. It seems, from the place in Zechariah, quoted above, that this rough cloak or garment became the covering of hypocrites and deceivers; and that persons assumed the prophetic dress without the prophetic call, and God threatens to unmask them. We know that this became general in the popish Church in the beginning of the 16th century; and God stripped those false prophets of their false and wicked pretensions, and exposed them to the people. Many of them profited by this exposure, and became reformed; and the whole community became at least more cautious. The Romish Church should be thankful to the Reformation for the moral purity which is now found in it; for, had not its vices, and usurpations, and super-scandalous sales of indulgences, been thus checked, the whole fabric had by this time been probably dissolved. Should it carry its reformation still farther, it would have a more legitimate pretension to the title of apostolic. Let them compare their ritual with the Bible and common sense, and they will find cause to lop many cumbrous and rotten branches from a good tree.

I KINGS

Verse 21. From him — From Elijah to his parents; whom when he had seen and kissed, he returned to Elijah. The instruments — That is, with the wood belonging to the plough, &c., to which more was added, as occasion required: but that he burned, to show his total relinquishing of his former employment. And gave unto the people — That is, he made thereof a feast for his servants who had been ploughing with him, and for him, and his other friends and neighbours who came to take their leave of him. Hereby he showed how willingly and joyfully he forsook all his friends, that he might serve God in that high and honourable employment. It is of great advantage to young ministers to spend some time under the direction of those that are aged and experienced; and not to think much, if occasion be, to minister unto them. Those who would be fit to teach, must have time to learn: those should first serve, who may hereafter rule.

21. He returned back from him — But not, so far as we can learn, to kiss his father and mother. He went back to the spot where he had left his oxen, and made there a feast. Took a yoke of oxen — Rather, the yoke of oxen; that is, the yoke with which he had been ploughing, and which was probably all that belonged to him. The instruments of the oxen — The yoke and the plough used with the oxen. With these instruments he made the fire to cook the flesh. Compare the like use of instruments on Araunah’s threshingfloor, 2 Samuel 24:22. Gave unto the people — What people? Doubtless his fellow-workmen in that field, and all in the same vicinity that could be readily summoned. Whether this field was near Elisha’s home, or whether his parents were present at this feast, does not appear. But this act of Elisha was a public declaration to the people that he now left his secular employment to become a prophet of Jehovah. Went after Elijah — Who had gone slowly onward, or perhaps had lingered waiting for him in the distance. Ministered unto him — Became his constant attendant and servant in place of the young man whom he had dismissed when he fled into the wilderness of Horeb. Verse 3. He was afterward known and spoken of as “Elisha, the son of Shaphat, which poured water on the hands of Elijah.” 2 Kings 3:11.