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Verse-by-Verse Bible Commentary

1 Kings 17:7

It happened after a while that the brook dried up, because there was no rain in the land.
New American Standard Version

Bible Study Resources

Concordances:
Nave's Topical Bible - Blessing;   Cherith;   Elijah;   Minister, Christian;   Readings, Select;   Torrey's Topical Textbook - Rain;  
Dictionaries:
American Tract Society Bible Dictionary - Elijah;   Bridgeway Bible Dictionary - Farming;   John the baptist;   Baker Evangelical Dictionary of Biblical Theology - Widow;   Fausset Bible Dictionary - Achan;   Holman Bible Dictionary - Kings, 1 and 2;   Zarephath;   Hastings' Dictionary of the Bible - Ahab;   Haggai;   People's Dictionary of the Bible - Elijah;   Famine;  
Encyclopedias:
Condensed Biblical Cyclopedia - Kingdom of Israel;   International Standard Bible Encyclopedia - Rain;  

Clarke's Commentary

Verse 1 Kings 17:7. The brook dried up — Because there had been no rain in the land for some time, God having sent this drought as a testimony against the idolatry of the people: see Deuteronomy 11:16-17.

Copyright Statement
These files are public domain.
Bibliographical Information
Clarke, Adam. "Commentary on 1 Kings 17:7". "The Adam Clarke Commentary". https://www.studylight.org/commentaries/acc/1-kings-17.html. 1832.

Bridgeway Bible Commentary


16:29-22:53 MINISTRY OF ELIJAH

Jezebel’s Baalism in Israel (16:29-17:24)

In a new political alliance, Ahab, the new king of Israel, married Jezebel, daughter of the king-priest of Phoenicia. Ahab not only accepted his wife’s Baalism, but also gave it official status in Israel by building a Baal temple in the capital (29-33). The Baalism imported by Jezebel was of a kind far more evil and far more dangerous to Israel’s religion than the common Canaanite Baalism practised at the high places. Jezebel’s Baalism (as we shall refer to it, to distinguish it from the common Baalism) was that of the great god Melqart, whose dwelling place was the Tyre-Sidon region of Phoenicia where Jezebel came from. Jezebel then set about making this the official religion of Israel.

The rebuilding of Jericho further demonstrated the spirit of rebellion against God that characterized Israel. The project was in direct opposition to God’s clear command (34; cf. Joshua 6:26).

Israel’s religious life was in such danger that God intervened with an unusually large number of miracles and judgments. First he sent the prophet Elijah to announce a three-year drought throughout the land (17:1). This showed the powerlessness of Baal, who was supposed to be the God of nature and fertility. At the same time it showed the power of Yahweh, who was still God of Israel. Elijah was no doubt unpopular because of the drought, so God directed him to hide near a stream in his home territory of Gilead, east of Jordan. No one knew where he was, and he did not even need to go out to look for food, because God provided it miraculously (2-6).

When Elijah’s water supply dried up (7), God sent him to Zarephath in Phoenicia. This was Baal’s home territory, but the drought there was just as severe. The miraculous feeding of Elijah, the widow and her household showed that God’s power was greater than Baal’s even in Baal’s home country; and, unlike Baal’s, it could work independently of nature. The events showed also that faith, not nationality, was the basis for God’s blessing (8-16; cf. Luke 4:25-26). The healing of the widow’s son confirmed her faith in God, and assured Elijah of God’s presence and power in the dangerous and lonely days ahead (17-24).


Copyright Statement
These files are public domain.
Text Courtesy of BibleSupport.com. Used by Permission.
Bibliographical Information
Flemming, Donald C. "Commentary on 1 Kings 17:7". "Fleming's Bridgeway Bible Commentary". https://www.studylight.org/commentaries/bbc/1-kings-17.html. 2005.

Smith's Bible Commentary

By Chuck Smith

Let's turn to the First Kings, chapter seventeen.

The seventeenth chapter of First Kings introduces us now to a very interesting character, Elijah the Tishbite, whatever Tishbite means. Now Elijah came from the area of Gilead, which you'd call today TransJordan if you were in Israel; it was across Jordan in the area of Gad. And so he came from the area of Gilead. It is thought that it is possible that Tishbite means that he was not really an Israelite, that he was some other nationality. But that is only a conjecture, we don't know for sure. But he certainly had a very interesting career. And he comes to the apostate northern tribe at really sort of its lowest point when Ahab is the king with his wicked wife Jezebel. And they have just about eliminated the worship of Jehovah.

They have introduced Baal worship to Israel. They have broken down the altars of God. They have slain the prophets of God and they have just about eliminated the worship of God from the Northern Kingdom of Israel. And so at this dark period of history, Elijah comes on the scene with the message of God and the warning of God for the people, and so he's a very interesting character indeed. It is prophesied in Malachi that before Jesus comes again, that Elijah will come and will be turning the hearts of the children to their fathers. And God is going to send Elijah back to the nation Israel to really bring a great revival to Israel before the Second Coming of Jesus Christ.

Now when Zechariah the priest, recorded in Luke chapter one, was in the temple fulfilling his course of ministry, the angel Gabriel stood beside the altar and informed Zechariah that his wife Elisabeth in her old age was to bear a son.

And he said, "And he shall go forth in the spirit and in the power of Elijah to turn the hearts of the children unto their fathers." The key there, I think, is the spirit and the power of Elijah.

We then follow when in the first chapter of John when John the Baptist was fulfilling his ministry, they came to John and they said unto him, "Who gave you the authority to do these things? Are you Elijah?"

And he said, "No."

Are you that other prophet? "No."

Then who are you?

He said, "I'm the voice of one crying in the wilderness saying, Make straight the path of the Lord."

Now John denied that he was Elijah. However, after the death of John the Baptist, Jesus was talking about John and He said, "Of all men born of women there is not risen a greater prophet than John the Baptist: yet he who is least in the kingdom of heaven is greater than he" ( Matthew 11:11 ).

The disciples then said to the Lord, how is it then, He's giving John the Baptist this credit for being one of the greatest prophets? He said, "How is it then that the Bible says Elijah must first come?"

And Jesus said, "Elijah shall first come." In other words, the prophecy of Malachi will be fulfilled. Before Jesus comes again, Elijah will first come. But He said, "if you are able to receive it, this is Elijah," referring to John the Baptist.

Now we realize that there are two aspects of the coming of Jesus Christ. His first coming was to give Himself as God planned as a sacrifice for our sins. His Second Coming is to reign and to establish God's kingdom upon the earth. But there are two aspects to the coming of Christ; and thus, there are two aspects to the prophecy of Elijah being the forerunner. And thus John the Baptist in the spirit and in the power of Elijah was the forerunner at the first coming; but Elijah will return to be the forerunner before Jesus comes again.

John the Baptist was in the spirit and in the power of Elijah. Now Elijah did appear with Jesus on the Mount of Transfiguration. When Jesus went up into the high mountain with His disciples, Peter, James and John, He was transfigured before them, Elijah appeared there on the Mount of Transfiguration with the Lord. No doubt in Revelation, chapter eleven, verse two where it speaks of the Lord sending the two witnesses, His two witnesses unto the nation Israel, that one of the two witnesses will indeed be Elijah and the fulfillment of the prophecy of Malachi.

So Elijah is a very interesting character because he is interwoven. This is the beginning of his career but he showed up on the Mount of Transfiguration and he's going to show up once more before Jesus comes again. Now because of the prophecy that Elijah will first come, that is why the Jews at every Passover when they celebrate Passover they always set the empty chair and leave the door open. They're waiting for Elijah to come. The door is open. He's welcome and they've got the chair set for him at the table and it is a sign of their anticipation of the Messiah's return. But they know before He returns, or their anticipation of the Messiah, they are not really looking for Him to return, but their anticipation of the Messiah and the chair set for Elijah before the return.

So very interesting character and now we get into the study of this fellow Elijah who came into Israel at this dark period of their history when there is such a great spiritual decline.

And he comes in very dramatically, with a dramatic announcement and then he disappears. He came to Ahab, the wicked king and he said,

As the LORD God lives, before whom I stand, there is not going to be dew or rain for these years, until I say so ( 1 Kings 17:1 ).

And then he took off. And he was gone for three-and-a-half years. And for three-and-a-half years, there was a drought, not a drop of rain, no dew from heaven until the land became very dry and parch.

Now he took off first of all over to the brook Cherith, which is back towards Gilead, from which he had come. And the Lord instructed him to go to the brook and drink of its water and the Lord said, "I'll feed you there." And God commissioned a couple of ravens to bring him food to eat every day, actually in the morning and in the evening. They brought him bread and they brought him meat. And so he was there by the brook Cherith, morning and evening the ravens would show up with this food and he was just staying there until the brook dried up because of the lack of rain.

And so the Lord then commanded him to get to Zarephath, over near Zidon. So it would be in the area of the Lebanon today. Zidon is about ten miles north from Accho. And there is a widow woman there, the Lord said, "And she will take care of you."

So he went and he came to Zarephath. And when he came to the gate of the city, behold, he saw this widow woman and she was gathering sticks ( 1 Kings 17:10 ):

Now in the more primitive cultures, the ladies go out and gather sticks for their fires. You can go down to Guatemala and see the ladies today out gathering sticks for their fires and all. And over in Israel in the primitive culture, and it still does exist in many areas there, the ladies out gathering sticks and they of course, cook over the open fires and it's quite interesting.

And so she was gathering these sticks and he said to her, "Would you bring me a drink of water?"

And so while she was going to get him a drink of water, he said, "Oh, while you're bringing me the water, how about bringing me some bread, too?"

And so she poured out her heart. She said, "I'm sorry, sir. I don't have any bread. In fact, I'm gathering a couple sticks now to build a fire and I have just a little oil and a little flour left, enough to make a couple of pieces of bread for my son and we're going to eat those and then we're just going to die. I'm just- we're depleted. We have no flour, no oil."

So Elijah said, "First make me some bread. And then make it for you and your son. And according to the Lord and the word of the Lord, the flour shall not cease nor the oil until this whole drought is over."

And so the widow lady went in and she made Elijah some bread and she found out that there was still flour left in the barrel, still oil. And she kept feeding him. And during this whole period of the drought, the flour did not fail, nor the oil, it was always enough to make just one more.

It's really a miracle indeed and there is no taking away from the miraculous aspect of it, how that God supplied miraculously. But it is interesting the prophet said, "Make it for me first, and then for yourself." There is sort of a spiritual kind of a thing here, as far as giving to God the firstfruits of our lives. Jesus said, "Seek first the kingdom of God, and his righteousness; and all these other things will be added unto you" ( Matthew 6:33 ).

Now if I twist this priority, and I start seeking first other things, then my life will be so involved in seeking other things that I don't have time for God. But if I seek first my relationship with God, then all of my other relationships come into balance. They all just work on in. You see, my life exists on two plains-the vertical axis upon which my life revolves, and the horizontal plain, this outer area, my relationship with other people. Now if the vertical axis of my life is correct, if my relationship with God is what it should be, then the horizontal plain of my life is in balance. My relationship with those around me is in balance and I am living a well-balanced life if the vertical axis is correct, if my relationship with God is all that it should be.

However, if the vertical axis of my life is not correct, if my relationship with God isn't all that it should be, then the horizontal plain of my life is also going to be out of kilter. And I find myself on this crazy topsy-turvy kind of an experience, where I'm always trying to balance my life. And I'm spending all my time trying to get my life into balance and things in the proper focus. And I just never can seem to quite make it. Just about the time I get up here to try and balance this side, then I come overboard this way, you know. And I'm constantly working to get my life into balance, never seeming to be able to do it. My relationships are all messed up.

Now if I spend my time in just trying to balance my life, I am only treating the symptoms. It's like trying to treat a brain tumor with aspirin. You know, just to sort of deaden the pain so you don't feel it so bad and you don't feel these headaches quite so severely. But you're only treating symptoms; you're not getting to the heart of the problem. Now any doctor who only treats symptoms is a quack. Stay away from him. You want a doctor that's going to find out what the cause is that's creating the symptoms. "Why are you getting dizzy? Why do you have this severe pressure in the head?" You want something more than aspirin. Now people are so often treating only the symptoms, the relationship, and trying to get this relationship to work. "No, I've got to work on this and I've got to work on that. And oh, this is all messed up now, you know." And we're so busy in the horizontal plain trying to get it in balance when in reality the solution is very simple. Get the vertical axis correct. "Seek ye first the kingdom of God and His righteousness."

Elijah said, "Make me first the cake." Now had she gone in to make first of all the cake for herself and her son, that'd have been it. The barrel would have been empty of flour, the oil would have been gone; they would have died. "Make me first the cake and then for you and your son." Put the Lord first. Get your priorities correct and God will take care of you. God will take care of the other aspects of your life. So the most important relationship that I have in all this world is my relationship with God and nothing should get before it. And if I'm going to work on any relationship at all, I should be working on this relationship with God above every other relationship, because if this gets correct, then the others are all going to fall into balance. If this relationship with God is out of kilter, then there is no way I'm going to be able to balance my life. It will always be in this crazy topsy-turvy way. There is no way you can have a well-balanced life until your life is centered in God. And that is the vertical axis upon which your life is rotating. And until then it's always going to be out of balance, out of kilter.

So Elijah set forth really a principle for this gal for God to work. Put God first and God will take care of you. He'll take care of the seconds and the thirds and the fourths. But it's priority and it's simple and it's basic, and yet it's one of the most important truths that you need to learn in your whole experience of life, is that your relationship with God must supersede every other relationship. Make sure that you have a right relationship with God because that will see you through everything else.

So the little woman did what Elijah said and God took care.

Verse sixteen,

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. Now it came to pass, that the son of this woman became very sick; and actually he was so sick, he quit breathing. And so she said to Elijah, What have I to do with thee, O thou man of God? Are you come to call my sin to remembrance, and to slay my son ( 1 Kings 17:16-18 )?

Now it is interesting that she was sort of thinking that the death of her son was somehow related to her own sin.

And Elijah said unto her, Give me your son. And he took him out of her bosom, and he carried him up into a loft, [where he stayed in a loft there next to her house,] and he laid him on his own bed. And he cried unto the LORD, and said, O LORD my God, have you brought this evil upon this woman that I'm staying with in slaying her son? And he stretched himself out on the child three times, and he cried unto the LORD, and said, O LORD my God, I pray thee, let this child's soul or consciousness come into him again. And the LORD heard the voice of Elijah; and the soul of the child came to him again, and he revived. And Elijah took the child, and brought him down to his mother and presented him to her: and he said, Look, your son is living. And the woman said to Elijah, Now by this I know that you are a man of God, and the word of the LORD is in your mouth in truth ( 1 Kings 17:19-24 ).

"





Copyright Statement
Copyright © 2014, Calvary Chapel of Costa Mesa, Ca.
Bibliographical Information
Smith, Charles Ward. "Commentary on 1 Kings 17:7". "Smith's Bible Commentary". https://www.studylight.org/commentaries/csc/1-kings-17.html. 2014.

Dr. Constable's Expository Notes

Elijah’s announcement of God’s judgment 17:1-7

Again God raised up a prophet to announce what He would do. Evidently Ahab’s apostasy had been going on for 14 years before God raised up His prophetic challenge. [Note: Merrill, Kingdom of . . ., p. 346.] Normally God gives sinners an opportunity to judge themselves and repent before He sends judgment on them (cf. 1 Corinthians 11:31; 2 Peter 3:9-10).

The three scenes in the Elijah narrative (chs. 17-19) form one story in which we can see the rising powers of the prophet. In each succeeding episode of the story he confronted an increasingly difficult problem. In this way God developed his faith and taught the reader the importance of trust and obedience. [Note: For five helpful, popular messages on incidents in these chapters, see Howard G. Hendricks, Taking a Stand: What God Can Do through Ordinary You.]

". . . cutting across the linear story are parallel patterns which unify the narrative in another way. Specifically, if the narrative is divided into its three major divisions, corresponding basically to the present chapter divisions, one can discern the same sequence of events in each. The corresponding events in each chapter are linked by verbal, thematic, and structural repetitions which create a texture of foreshadows and echoes, of balances and contrasts, of rising and falling action. This parallel patterning gives the narrative a dimension of depth which supports and enriches its linear logic. The following chart outlines the phenomena which we shall proceed to interpret.

"A. Announcement
by Elijah (1 Kings 17:1)by God (1 Kings 18:1)by Jezebel (1 Kings 19:2)
B. Journey
from Israel (1 Kings 17:2-5)to Israel (1 Kings 18:2)from Israel (1 Kings 19:3-4)
C. Two encounters
ravens (1 Kings 17:6-7)Obadiah (1 Kings 18:7-16)an angel (1 Kings 19:5-6)
widow (1 Kings 17:8-16)Ahab (1 Kings 18:17-20)the angel of the Lord (1 Kings 19:7)
D. Miracle
resuscitation (1 Kings 17:17-23)fire (1 Kings 18:21-38)theophany (1 Kings 19:9-18)
E. Conversion
widow (1 Kings 17:24)Israel (1 Kings 18:39-40)Elisha (1 Kings 19:19-21)
Ahab (1 Kings 18:41 to 1 Kings 19:1)

"The parallel elements may be briefly summarized. Each act in the narrative begins with an announcement (A) which initiates the action and, thereby, precipitates a crisis. The announcement propels Elijah to a new locale (B). In the new setting he has two successive encounters or confrontations (C). The second encounter results in a challenge which requires Yahweh’s intervention to resolve (D). Finally, in response to this intervention, individuals are ’converted’ and declare or exhibit their loyalty to Yahweh (E)." [Note: Robert L. Cohn, "The Literary Logic of 1 Kings 17-19," Journal of Biblical Literature 101:3 (September 1982):343-44. This article has several good insights into the major motifs and structure of these chapters.]

This dramatic story opens with Elijah bursting onto the scene in Ahab’s palace.

"’Before whom I stand’ (1 Kings 17:1) is his claim to authority: it is a technical phrase used of a king’s first or ’prime’ minister-his confidant and chief executive." [Note: Auld, pp. 109-10.]

Elijah’s name means "Yahweh is my God." He could promise severe drought because God had said this is what He would bring on the land if His people forsook Him (Leviticus 26:18-19; Deuteronomy 11:16-17; Deuteronomy 28:23-24; Deuteronomy 33:28). This would have been a challenge to Baal since Baal’s devotees credited him with providing rain and fertility. Some representations of Baal that archaeologists have discovered picture him holding a thunderbolt in his hand.

"Why choose a drought? Why emphasize that Yahweh lives? Elijah determines to attack Baalism at its theological center. Baal worshipers believed that their storm god made rain, unless, of course, it was the dry season and he needed to be brought back from the dead. To refute this belief Elijah states that Yahweh is the one who determines when rain falls, that Yahweh lives at all times, and that Yahweh is not afraid to challenge Baal on what his worshipers consider his home ground." [Note: House, p. 213.]

God sent Elijah to Cherith (exact site unknown) to provide for his needs, to hide him from Ahab, and to teach him a lesson (cf. 1 Kings 18:10). [Note: See the map "Elijah’s Travels" in The Bible Knowledge Commentary: Old Testament, p. 523.] Ravens do not even feed their own young (cf. Job 38:41). God provided miraculously for Elijah to build the prophet’s faith in view of the conflicts he would face. "Bread" (1 Kings 17:6) is literally "food" (Heb. lehem) and could include berries, fruit, nuts, eggs, etc. Elijah was learning experientially that Yahweh was the only source of food, fertility, and blessing. As God had promised, drought soon began to grip the nation (1 Kings 17:7).

"It is only our ignorance and neglect of Amos and Hosea that keep us from sensing the heart-shattering tragedy of 2 Kings 15:8-31; 2 Kings 17:1-6 in its true proportions. In just under forty years Israel, which had seemed to reach almost Solomonic glory under Jeroboam II (2 Kings 14:25; 2 Kings 14:28), collapsed into nothingness, like the wooden house whose vitals have been devoured by termites." [Note: H. L. Ellison, The Prophets of Israel, pp. 44-45.]

Miracles Involving Elijah [Note: Adapted from The Bible Knowledge Commentary: Old Testament, p. 541.]
MiracleReferenceElements
Elijah fed by ravens1 Kings 17:6Water and food
Widow’s food multiplied1 Kings 17:15Flour and oil
Widow’s dead son raised to life1 Kings 17:22Life
Elijah’s altar and sacrifice consumed1 Kings 18:38Water and fire
Ahaziah’s 102 soldiers consumed2 Kings 1:10-12Fire
Jordan River parted2 Kings 2:8Water
Elijah’s transport to heaven2 Kings 2:11Fire and wind
Copyright Statement
These files are public domain.
Text Courtesy of BibleSupport.com. Used by Permission.
Bibliographical Information
Constable, Thomas. DD. "Commentary on 1 Kings 17:7". "Dr. Constable's Expository Notes". https://www.studylight.org/commentaries/dcc/1-kings-17.html. 2012.

Gill's Exposition of the Whole Bible

And it came to pass after a while,.... Or "at the end of days" x, perhaps a year, which sometimes is the sense of this phrase, see

Exodus 13:10,

that the brook dried up; through the excessive heat, and for want of supplies from the springs and fountains with which it was fed, and for the following reason:

because there had been no rain in the land; from the time Elijah prayed and prophesied; of this drought mention is made in profane history: Menander, a Phoenician writer, speaks y of a drought in the times of Ithobalus (the same with Ethbaal the father of Jezebel), which lasted a whole year, and upon prayer being made there were thunder, &c.

x מקץ ימים "in, vel a, fine dierum", Pagninus, Montanus, &c. y Apud Joseph. Antiqu. l. 8. c. 13. sect. 2.

Copyright Statement
The New John Gill's Exposition of the Entire Bible Modernised and adapted for the computer by Larry Pierce of Online Bible. All Rights Reserved, Larry Pierce, Winterbourne, Ontario.
A printed copy of this work can be ordered from: The Baptist Standard Bearer, 1 Iron Oaks Dr, Paris, AR, 72855
Bibliographical Information
Gill, John. "Commentary on 1 Kings 17:7". "Gill's Exposition of the Entire Bible". https://www.studylight.org/commentaries/geb/1-kings-17.html. 1999.

Henry's Complete Commentary on the Bible

Elijah's First Prophecy; Elijah Fed by Ravens. B. C. 910.

      1 And Elijah the Tishbite, who was of the inhabitants of Gilead, said unto Ahab, As the LORD God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word.   2 And the word of the LORD came unto him, saying,   3 Get thee hence, and turn thee eastward, and hide thyself by the brook Cherith, that is before Jordan.   4 And it shall be, that thou shalt drink of the brook; and I have commanded the ravens to feed thee there.   5 So he went and did according unto the word of the LORD: for he 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.

      The history of Elijah begins somewhat abruptly. Usually, when a prophet enters, we have some account of his parentage, are told whose son he was and of what tribe; but Elijah drops (so to speak) out of the clouds, as if, like Melchisedek, he were without father, without mother, and without descent, which made some of the Jews fancy that he was an angel sent from heaven; but the apostle has assured us that he was a man subject to like passions as we are (James 5:17), which perhaps intimates, not only that he was liable to the common infirmities of human nature, but that, by his natural temper, he was a man of strong passions, more hot and eager than most men, and therefore the more fit to deal with the daring sinners of the age he lived in: so wonderfully does God suit men to the work he designs them for. Rough spirits are called to rough services. The reformation needed such a man as Luther to break the ice. Observe, 1. The prophet's name: Elijahu--"My God Jehovah is he" (so it signifies), "is he who sends me and will own me and bear me out, is he to whom I would bring Israel back and who alone can effect that great work." 2. His country: He was of the inhabitants of Gilead, on the other side Jordan, either of the tribe of Gad or the half of Manasseh, for Gilead was divided between them; but whether a native of either of those tribes is uncertain. The obscurity of his parentage was no prejudice to his eminency afterwards. We need not enquire whence men are, but what they are: if it be a good thing, no matter though it come out of Nazareth. Israel was sorely wounded when God sent them this balm from Gilead and this physician thence. He is called a Tishbite from Thisbe, a town in that country. Two things we have an account of here in the beginning of his story:--

      I. How he foretold a famine, a long and grievous famine, with which Israel should be punished for their sins. That fruitful land, for want of rain, should be turned into barrenness, for the iniquity of those that dwelt therein. He went and told Ahab this; did not whisper it to the people, to make them disaffected to the government, but proclaimed it to the king, in whose power it was to reform the land, and so to prevent the judgment. 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 turned the key of the clouds, James 5:17; James 5:18. He prayed earnestly (in a holy indignation at Israel's apostasy, 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 as brass, till he prayed again that it might rain. In allusion to this story it is said of God's witnesses (Revelation 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 himself was God's 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 the kingdom of Israel, 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 heathen that can give rain?Jeremiah 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 being engaged for the accomplishment of it. 5. He lets Ahab know what interest he had in heaven: It shall be according to my word. With what dignity does he speak when he speaks in God's name, as one who well understood that commission of a prophet (Jeremiah 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,1 Kings 17:3; 1 Kings 17:3. 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 of which 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 and show himself to Ahab,1 Kings 18:1; 1 Kings 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 afterwards), 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 it 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 Revelation 12:6; Revelation 12:14. Elijah must drink of the brook, and the ravens were appointed to bring him meat (1 Kings 17:4; 1 Kings 17:4) and did so, 1 Kings 17:6; 1 Kings 17:6. Here, (1.) The provision was plentiful, and good, and constant, bread and flesh twice a day, daily bread and food convenient. We may suppose that he fared not so sumptuously as the prophets of the groves, who did eat at Jezebel's table (1 Kings 18:19; 1 Kings 18:19), and yet better than the rest of the Lord's prophets, whom Obadiah fed with bread and water, 1 Kings 18:4; 1 Kings 18:4. It ill becomes God's servants, especially his servants the prophets, to be nice and 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. (2.) The caterers were very unlikely; the ravens brought it to him. Obadiah, and others in Israel that had not bowed the knee to Baal, would gladly have entertained Elijah; but he was a man by himself, and must be red in an extraordinary way. He 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 afterwards (1 Kings 19:5; 1 Kings 19:5) and as he did to our Saviour (Matthew 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 (Genesis 27:20), The Lord our God brought it to them, whose the earth is and the fulness thereof, the world and those that dwell therein. But why ravens? [1.] They are birds of prey, ravenous devouring creatures, more likely to have taken his meat from him, or to have picked out his eyes (Proverbs 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 (Leviticus 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 brought the prophet man's meat and wholesome food. It is a 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 the 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 those that fear the Lord, Psalms 34:10. [6.] Ravens are themselves fed by special providence (Job 38:41; Psalms 147:9), and now they fed 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 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 has by miracle. The powers of nature are limited, but not the powers of the God of nature. Elijah's brook dried up (1 Kings 17:7; 1 Kings 17:7) 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 and which never runs dry (Psalms 46:4), a well of water that springs up to eternal life. Lord, give us that living water!

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These files are public domain and are a derivative of an electronic edition that is available on the Christian Classics Ethereal Library Website.
Bibliographical Information
Henry, Matthew. "Complete Commentary on 1 Kings 17:7". "Henry's Complete Commentary on the Whole Bible". https://www.studylight.org/commentaries/mhm/1-kings-17.html. 1706.

Kelly Commentary on Books of the Bible

The days were very dark in Israel. Not only rebellion. And rebellion, always serious, was peculiarly so in Israel, for there it was insubordination in a direct manner against not only God's providence, but God's government. That government, as no other, was the direct action through the family that God Himself had chosen to govern His people, and therefore the very fact of their being the people of God made their insubordination to be so much the more grievous. For there cannot be a more false maxim than to bring in the question of whether people are God's children to apply it to present circumstances in order to mitigate the judgment of any evil thing that is done by them. In fact, the very thought is a pollution, and shows that souls must have departed from God, whenever the fact of the grace of God towards any person could be used in order to mitigate the gravity of their guilt against God. It is evident that if sin be always sin, the aggravation of the sin is the favour that God has shown the person that is guilty of it, and the nearer the relationship of the person that is guilty the greater the sin. Hence, even in Israel, God did not require the same sacrifice from one of the common people that He did from the ruler, nor did He look for that from a ruler which He did from the congregation as a whole; and the high priest, although he was only one man the high priest's guilt as being that of (in early days at any rate) the representative of Jehovah on the earth in Israel as king, became Israel's guilt. The high priest's sin had precisely this same effect, that is, it damaged the communion of the whole people, just as the whole people's guilt would have interfered with, or affected, him. But now we see the very darkness and evil of the people of God for here we have to do not with a family, not with His children in the true and Christian sense of the word; but we have to do with a people under the government of Jehovah in having now set up, not the fullest form of apostasy from God, but that which was verging towards it the first great departure from God, religiously as well as politically.

In the setting up of the calves of gold founded upon antiquity, no doubt, but an ancient sin having gone back as men will, not to ancient purity, but to ancient sin, so it was a divided allegiance, nominally to Jehovah. They had not yet cast Him off entirely, but really there was the worship of the golden calves. But dark as this day was, it only furnished the occasion for God to cause a new light to shine the light of prophecy. It always gives a grand testimony for God, and if that light be always alight, when would it shine most? When the darkness was greatest. So then we find it coming out now in a very conspicuous manner, even in a richer and fuller form, as we know it afterwards did when not merely the ten tribes of Judah were departing from God. Then we have the grand burst of prophecy in Isaiah and Jeremiah and Ezekiel, and all the rest, not to speak of the Minor Prophets. But here we have a peculiar form prophecy not merely in word but in deed the blending of miracle. For these are miraculous signs, as well as wonders. Indeed, this is a very common thing in the miracles that God causes to be done by His servants, that is, even what was done teaches. The facts speak out the mind of God, and so it was in the case of Elijah. He is introduced most abruptly. The occasion required it. It was high time for God to interfere. There is no preparation of the way. It was a question of God, and God accordingly works by His servant.

But this remarkable planting of prophecy on miracle is found, not in Judah, but in Israel. The reason is manifest. Judah maintained still, however guiltily, the word of the Lord. Israel had virtually cast it off. Accordingly, therefore, having sunk into the place of the faithless they would have signs offered to them, as the apostle Paul shows that miracles are for the unbelieving. Prophecy, in the Christian sense of the word, no doubt as such when compared and contrasted with miracles prophecy is for the church. Thus you see we find that the double character remarkably suits the case. On the one hand it was Israel, and, consequently, there is prophecy; on the other hand it was Israel faithless or unbelieving, and consequently there were miracles, that is, there were signs to unbelievers at the same time that there was prophecy planted with them. So that the perfect wisdom and harmony of the dealings of God with the grand principles of truth that are found throughout the word of God, I think, must be apparent to any person who will consider what has been just brought before him.

Elijah, then, gives to Ahab a most solemn warning of the first great miracle which was itself a prophecy. He says, "There shall not be dew nor rain these years, but according to my word." He does not say merely, "According to Jehovah's word." Had it been simply according to Jehovah's word it would have been simply a prophecy; but "according to my word" made it miraculous as well as prophetical. He was in the secret of Jehovah; he was an announcer of Jehovah's mind, but more than that, he was the executor of Jehovah's purpose; that is, there was prophecy in deed as well as in word, and this we have seen to be most suitable to the circumstance of the case.

The word of Jehovah, then, bids him flee. He has been bold in telling the king the guilty king. But now that his testimony has been rendered, and that the fearful calamity that the restraint of dew or rain for years must be particularly in the east that this was about to fall upon the people and to be connected indeed in a measure with the prophetic, and not merely with God, would have at once exposed him to the resentment of a wicked people and their king. God therefore bids His servant for it must not be a mere resource, still less a question of timidity, but according to the word of Jehovah to flee and hide himself by the brook Cherith. Yet even in this hiding-place he brings out the illustrious power of God, and His care for His servant, for God had many ways of watching over him. He chose one that suited His own glory. He says, "I have commanded the ravens to feed thee there" birds which, as we all know, are remarkable for their voracity. These were the birds that were ordered to feed the prophet. "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. And the ravens brought him bread and flesh in the morning, and bread and flesh in the evening."

Undoubtedly, it was a solemn sign to Israel when it came to be known by them that is, that the unclean should be rather the instruments of the action of God, the medium of caring for His prophet. It was, I say, a witness to them that they were even below what God had commanded to feed His prophet. It was not to be some particular person. Yet at this very time we know that there was one that God employed. But no, God would prove before all Israel how little His sympathies were with the people how completely He was independent of all such action. He would care for His prophet Himself, and in a way suitable to His own glory. So after a season the brook dries up, but not before God had another purpose in hand. He sends him now to a place outside the land, to Zarephath, which belongs to Sidon. And how important this is, our Lord Himself teaches us, for in Luke 4:1-44 the Saviour particularly selects this fact, as well as another that will come before us in the Second Book of Kings, as the witness of grace to the Gentile when the Jew had accounted himself unworthy of the government of Jehovah. Grace must work somewhere or other if the chosen people cast it out from them and will have none of it. God will not permit that brook to dry up, for the waters shall only flow in a fuller volume for the refreshment of weary souls elsewhere. And thus it is that God is always above the evil of man, and that the deeper the evil, God's goodness only shines the more.

So the widow of Zarephath, or Sarepta, as it is called in the New Testament, becomes the favoured one. She is met in great desolation. She is reduced to the lowest state. The prophet makes no small demands upon her pity, he puts her faith thoroughly to the test, and says what, if he had not been a prophet, and if it had not been a trial of faith, would have been a most cruel and selfish word, for with what face could a man, as a man, have asked her out of her little her last meal to provide first for him and then for herself and her son? But this was exactly the trial of it. God, when He gives a trial of faith, does not pare it down so as to spoil the very force of His blessing; but contrariwise. The greater the faith the more He tries, and if any one makes up his mind for slighting the practical cross in this world the sense of what it is to have the dying of the Lord Jesus that man will be tried in that very way. So this poor woman. She was in circumstances next door to death, and it is evident that God was far from giving her by the prophet, as He could easily have done, a barrel of meal to encourage her and the cruse to begin marvelously supplying oil. This would have spoiled the whole teaching of the Lord. Not so. Everything adds to the difficulty. This stranger-prophet that she never saw, never heard of before, is entirely unnoticed, and indeed, I think, we are warranted rather to gather that it was her first sight, and it may be, the first sound even of the prophet Elijah.

But still there is that, as in the word of God, so also in the prophet of God in a man of God that gives confidence where there is faith. Very likely it will shock and provoke the flesh; very likely it will give ground for unbelief there, for you will find this to be most true that the very same things which are a support to faith are the stumbling-block to unbelief; but however that may be, God in no wise softened the trial, but brought it out to her in all its apparent harshness and difficulty. But He strengthens the heart to meet the trial, and we must never leave out this, which does not appear, and it is one of the beautiful features of the Old Testament.

Here we get the facts. The New Testament shows us the key that is behind. The New Testament lets us see every now and then, as, for instance, in this very case. There was the electing grace of God that wrought in this widow just as in the case of Naaman the Syrian. There were many widows in Israel; God chose this one outside Israel. There were many lepers; it was not there that the grace of God was running, but it was towards the Syrian towards the great captain of their great enemy, for Syria was, at this time, perhaps their greatest foe. But if grace works God will prove that it is grace. He will show that there is no ground for acceptancy which indeed would deprive it of its character of grace if there was any ground to look for it. Well then, the widow acts upon the word of the prophet, and not without a solemn word which he received. "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. And she went and did according to the saying of Elijah: and she, and he, and her house, did eat many days."

But there was a greater trial still, for all this was either the sustenance of the prophet or the sustenance of those who were dying, as it were, from the famine, along with the prophet. But now comes another thing death. And it is evident that there are no discharges for man in that war. There a man is utterly foiled. There, at least, he must feel the vanity of his pretensions. And so it came to pass that God would give a witness of that. It was manifestly above man, for soon the only son of the widow fell sick and died; and this searches the woman's conscience, and she thinks of her sins and she spreads it out before the prophet the lamentable, irreparable loss, as she supposed, of her son. But he asked for the dead body and he cries to Jehovah, and he stretches himself upon the child three times a most unmeaning thing without the Lord. But the Lord would give the sign of interest, of tender interest, and the use of means even to any other, but not so with Him. We know still that He is pleased to use according to His own power, and I must make a little remark upon this.

There is a common idea that prevails, even among Christians, that miracles mean the setting aside of the natural laws of God. They mean nothing of the sort. The natural laws of God the laws that He has been pleased to stamp upon creation are not altered by a miracle. They go on all the same. Men are brought into the world; men die. There is not an alteration of that. That goes on. What a miracle is, is not the reversal of what are called these natural laws, but the introduction of the power of God to withdraw from the operation of them in a particular case. The laws remain precisely the same as before. The laws are not altered, but an individual is withdrawn from the operation of those laws. That is another thing altogether, and this is the true and only true application of the thought. This alone is the truth as to a miracle. So in this present case there was no question at all about setting aside the ordinary operation of death. God acted according to His own sovereign will, but the same sovereign will that orders the creation and deals with each soul in it was pleased to withdraw a particular person for His own glory. This does not interfere, I repeat, with the ordinary course of nature, except in that one particular case or those cases where God has been pleased to do it. And in this instance Jehovah heard the voice of Elijah, and the soul of the child came into him again, and he revived, and Elijah takes him and gives him to his mother, who at once owns the God of Israel.

In the next chapter (1 Kings 18:1-46), however, we have Elijah called to show himself to Ahab, and now comes the great testimony to the guilt of the people. The restraint of all that would refresh the earth from the heavens had passed over the people a most solemn sign, for it was not merely water turned into blood, or various blows which fell upon the earth, but the very heavens were withdrawn from all the kindness of which they are the medium from all the refreshment that God is pleased to give this earth. This was a far more solemn thing than anything that had been done in previous days, even with a stranger-people with an enemy. But now the time was come for God to terminate this chastisement, and Elijah comes to show himself to the king.

"And there was a sore famine in Samaria, and Ahab called Obadiah which was the governor of his house" who, singular to say, "feared Jehovah" feared Him "greatly." So wondrous are the ways of the Lord, and so little are we prepared; for the last place in this world where we would have looked for a servant of the Lord would have been the house of Ahab. Yet so it was. Do we not well to enlarge our thoughts? We should take in the wondrous ways of God's wisdom, as well as of His goodness. God had a purpose there, for this comes out. "It was so, when Jezebel cut off the prophets of Jehovah, that Obadiah took an hundred prophets, and hid them by fifty in a cave, and fed them with bread and water." And why I make the remark, beloved friends, is this, that as there was a failure of Elijah, it is apt to be our failure. We are constantly in danger of forgetting what is not before our eyes. We are in danger of failing to identify ourselves with that which God is doing outside of what, I have no doubt, is the more honourable path; for it was a poor place for a servant of Jehovah to be in the house of Ahab, though it was a great honour, for God gave him to feed these prophets by fifty in a cave even in the face of Jezebel.

But Ahab now says to Obadiah, "Go into the land, unto all fountains of water, and unto all brooks." This gives occasion to Obadiah's meeting Elijah. Elijah bids him go and tell the king that he was there. Obadiah declined. "What have I sinned?" said he, for indeed it troubled him to appear to disobey a prophet "What have I sinned, that thou wouldest deliver thy servant into the hand of Ahab to slay me? As Jehovah thy God liveth, there is no nation or kingdom, whither my lord hath not sent to seek thee." We can understand therefore why Elijah was fed by ravens. "And when they said, He is not there; he took an oath of the kingdom and nation, that they found thee not. And now thou sayest, Go, tell thy lord, Behold, Elijah is here. And it shall come to pass, as soon as I am gone from thee, that the Spirit of Jehovah 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 Jehovah from my youth." And so he tells of what he had done to the prophets. Elijah, however, says: "As Jehovah liveth, before whom I stand, I will surely show myself unto him today."

So Obadiah, with this pledge of the, prophet, goes and tells his master; and Ahab meets Elijah. He meets him as wicked men do. He throws the blame of all the trouble not upon the sinner, but upon the denouncer of the sin; not upon himself, the most guilty man in Israel, but upon the servant of Jehovah. And Elijah answers, "I have not troubled Israel" answers the king of Israel who taxes him with it "but thou" for this was the truth "but thou, and thy father's house, in that ye have forsaken the commandments of Jehovah, and thou hast followed Baalim. 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." It was a challenge given a fair and open challenge by the prophet. It was to be a question between God and Baal, and this was to be decided by Elijah on the one hand and these prophets on the other. So Ahab sends to all, and all gather together. "And Elijah came unto all the people and said, "How long halt ye between two opinions? if Jehovah be God, follow him: but if Baal, then follow him. And the people answered him not a word. Then said Elijah unto the people, I, even I only, remain a prophet of Jehovah; but Baal's prophets are four hundred and fifty men. 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; and call ye on the name of your gods, and I will call on the name of Jehovah: and the God that answereth by fire, let him be God. And all the people answered and said, It is well spoken."

And so it was done. Elijah tells the prophets to choose the bullock, and dress it first; and so they do. "And they called on the name of Baal from morning even until noon, saying, O Baal, hear us. But there was no voice, nor any that answered. And they leaped upon the altar which was made. And it came to pass at noon, that Elijah mocked them, and said, Cry aloud: for he is a god; either he is talking, or he is pursuing, or he is in a journey, or peradventure he sleepeth, and must be awaked. And they cried aloud, and cut themselves after their manner with knives and lancets, till the blood gushed out upon them. And it came to pass, when midday was past, and they prophesied until the time of the offering of the evening sacrifice" for Elijah would make them feel their folly and their wickedness "that there was neither voice nor any to answer, nor any that regarded. And Elijah said unto all the people, Come near unto me. And all the people came near unto him. And he repaired the altar of Jehovah that was broken down. And Elijah took twelve stones," for there must be the testimony always of the full people of God. No surer mark will you find throughout the whole of the Old Testament of the line and direction which the Spirit of God gives of what is according to Himself than this, that even though it were a man isolated as no man ever more felt himself to be than Elijah, nevertheless, that man's heart was with the whole people of God. Therefore it was not merely ten stones to represent the actual number of the tribes that he was immediately concerned with, but twelve. That is, his soul took in the people of God in their whole twelve-tribe nationality as God's people, for faith never can do less than that. Never can it content itself with a part; it must have all God's people for God. This is what, at any rate, his soul desired, and this is what his faith contemplated, and on this the judgment was to take its course.

"And Elijah took twelve stones according to the number of the tribes of the sons of Jacob unto whom the word of Jehovah came, saying, Israel shall be thy name: and with the stones he built an altar in the name of Jehovah; and he made a trench about the altar, as great as would contain two measures of seed. And he put the wood in order, and cut the bullock in pieces, and laid him on the wood, and said, Fill four barrels with water, and pour it on the burnt sacrifice, and on the wood." There must be the fullest proof here that, if on the one hand, in trying the poor Gentile widow there was no weakening of the trial, so still less where God's own honour was concerned, and the disproof of Baal's pretensions. Therefore it was not anything that would feed the fire, but rather put it out if it were fire from man. "Fill four barrels with water and pour it on the burnt sacrifice and on the wood. And he said, Do it the second time. And they did it the second time. And he said, Do it the third time. And they did it the third time." There was therefore the fullest witness on his part.

"And the water ran round about the altar; and he filled the trench also with water. And it came to pass at the time of the offering of the evening sacrifice, that Elijah the prophet came near "not merely the people to him, but the prophet to the Lord. He drew near to that which was to be the witness of His power, of His testimony, of His own name and glory "and said, Jehovah God of Abraham, Isaac, and of Israel, let it be known this day that thou art God in Israel, and that I am thy servant, and that I have done all these things at thy word." How blessed! It was a secret between God and His prophet, but it was a secret divulged now before there was any answer that all the profit of the answer might belong to the people and that the word of the Lord might be enhanced and glorified in their eyes.

"Hear me, O Jehovah, hear me, that this people may know that thou art Jehovah God, and that thou hast turned their heart back again. Then the fire of Jehovah fell, and consumed the burnt sacrifice, and the wood, and the stones, and the dust, and licked up the water that was in the trench. And when all the people saw it, they fell on their faces: and they said, Jehovah, he is the God; Jehovah, he is the God. And Elijah said unto them, Take the prophets of Baal; let not one of them escape. And they took them and Elijah brought them down to the brook Kishon, and slew them there." For we must remember, and it is an important thing in looking at all these operations of the ancient testimonies of God to understand it, that a prophet had his warrant for what he did from God that not only the word of the Lord, but the power of God that accompanied it, was his warrant. Therefore we do not find God and the prophet at all acting according to the mere letter of the law. It was not that the law was set aside any more than, as I said before, the natural laws of creation are set aside in the case of a miracle. Prophecy did not set aside the law of the Lord, but prophecy was the special intervention of the law of the Lord and the ways of the Lord without any setting aside of the law. The law had its course where the law was owned, but these prophets who were acting thus were where the law was not owned, and, accordingly, there God acted according to His sovereignty. It was therefore no infraction of the law. The law had its own place according to its own proper sphere, but where it was disowned and where there was idolatry set up instead, there God acted according to His own sovereignty.

Accordingly, it was no question of going up to the temple at Jerusalem to offer a sacrifice. It was no question of calling in the priests or anything of that kind; it was enough that God warranted, and the power of God that accompanied was the sanction of His warrant to this prophet. And what could have been more so than the fire of Jehovah coming down even to the altar, licking up all the water in the trench? And it is the more remarkable, too, that this very character of miracle is what Satan will imitate in the latter day. The same power that God used, either in the days of Elijah when it was a question of Jehovah, or in the days of the Lord Jesus, when it was a question of Messiah, will be imitated by the devil, and will deceive the world, for fire is to come down from heaven in the sight of men in the latter day. It is not said, really, but, "in the sight of men." As far as men can see it will be the fire of Jehovah. It will not be really so. But this will completely ensnare men, who will then, more than ever, be on the watch for material proofs and present instances of the power of God. The whole story of evidences will have been exploded as a fable, and men will no longer attach any importance to the record of what they consider the myths of Scripture! Indeed, they have come to that already. These very facts that carry the stamp of divine truth upon their face are now treated as the mythology of Israel, just as the miracles of the New Testament are treated as the mythology of Christianity. And the one effort of learning on the part of men of the world, now is, in general, to account for it to trace their connection with the fables of the heathen in one form or another. Clearly all this is dissolving, as much as possible, confidence in the word. And then will come something positive, not merely a negative destruction of the true testimony of God, but the positive appearance before their eyes of the very same power. Thus man between these two forces will fall a victim to his own folly and to the power of Satan.

But there is more than this. Elijah now says to Ahab, "Get thee up, eat and drink, for there is a sound of abundance of rain." Yes, but no ear of man on earth heard that sound but Elijah's. "The secret of Jehovah is with them that fear him." And Elijah goes up, as well as the king, and casts himself down upon the earth, puts his face between his knees and sends his servant to look. He had heard the sound, but he wanted to get the testimony of the sight from his servant. His servant goes, and looks, but sees nothing. "And he said, Go again, seven times. And it came to pass at the seventh time" patience must have its perfect work in every case "that he said, Behold, there ariseth a little cloud out of the sea, like a man's hand." It was enough. Elijah said, "Go up, say unto Ahab, Prepare thy chariot, and get thee down, that the rain stop thee not. And it came to pass in the meanwhile, that the heaven was black with clouds and wind, and there was a great rain. And Ahab rode, and went to Jezreel. And the hand of Jehovah was on Elijah; and he girded up his loins and ran before Ahab to the entrance of Jezreel."

Now that the judgment had taken its course, he was willing and ready to be a servant of the king. But if Elijah was willing to serve the king, and did so as no man could have served him without the power of God strengthening him running and keeping up with his chariot at full speed Ahab was not prepared to serve the Lord one wit the more. "And Ahab told Jezebel all that Elijah had, done, and withal how he had slain all the prophets with the sword. Then Jezebel sent a messenger unto Elijah, saying, So let the gods do to me, and more also, if I make not thy life as the life of one of them by tomorrow about this time. And when he saw that, he arose, and went for his life, and came to Beer-sheba, which belongeth to Judah, and left his servant there" (1 Kings 19:1-21).

What! Elijah? Elijah? What is man? What is he to be accounted of? Elijah quails not at the message of the Lord. There was no quailing there, but there is at this message of Jezebel's! And thus it is that the greatest triumphs of faith often precede the greatest failure; for, beloved friends, it is not triumph that, keeps a man, it is dependence. There is nothing that has preservative power but self-emptiness, which looks to God and His resources. And this, we see, Elijah did not now, for though he was a wondrous man he was a man, and here the point is not his wonders but that he was a man, and a man that listens to Jezebel instead of looking to God. What was she to be accounted of? What was he now to be accounted of? No, there is not one of us that is worthy of one single thing apart from the Lord Jesus, and it is only just so far as we can, because of our confidence in Jesus and in His grace, afford to be nothing, that we are rich, and then we are rich indeed. If content to be so poor as to be only dependent upon the Lord we are truly rich. Elijah trembles for himself. There was the secret of it. He could not tremble for God, and he was not thinking of God, but of Elijah. No wonder therefore he shows what Elijah was what Elijah was without God.

He went a day's journey into the wilderness, and came and sat down under a juniper tree, and he requested for himself that he might die. It is not but what we see the man of God, but still the man who was tired of life. That was not a feeling of faith. There is very often much more faith in being willing to live than in wishing to die. Wishing to die is not the proof of faith at all. I grant you that no man that knows what death is, that knows what judgment is, that knows what sin is, that knows what God is, could wish to die unless he knew the Saviour. But having known the Saviour we may wince under the trial to which we are exposed in this world. Elijah did, and he wished to die, wished to get out of the trial certainly a most unbelieving wish. The Lord never did. And there was the perfection of it. If the Lord in the Garden of Gethsemane had wished to die it would have been the same failure. It could not be, and God forbid such a thought, but on the contrary the perfection of the Lord Jesus was that He did not wish to die "Not my will, but thine be done." On the contrary, He felt death, and He felt the gravity. I grant you, there was all the difference between the death of the Lord Jesus Christ and that of any other. In any other case death is a gain. Death to a believer is gain, but still we ought not to wish to gain till the Lord's time comes for it. We ought to wish to do His will, the only right wish for a saint. He said, "It is enough; now, O Jehovah, take away my life." He was impatient. "Take away my life, for I am not better than my fathers." Yet he was running away from Jezebel. He was vexed; he was unhappy. He now fails after his testimony. He, was miserable now, but after all he wanted not to die when Jezebel wanted to take his life, and now that he is here he wants to die.

So "as he lay and slept under a juniper tree, behold, then an angel touched him, and said unto him, Arise and eat. And he looked, and, behold, there was a cake baken on the coals, and a cruse of water at his head. And he did eat and drink, and laid him down again. And the angel of Jehovah came again the second time, and touched him, and said, Arise and eat; because the journey is too great for thee. And he arose, and did eat and drink, and went in the strength of that meat forty days and forty nights." There are those that would try to throw a question upon this one transaction on the ground of its similarity to Moses, and even to the blessed Lord; but I meet all that in the face and say they are not similar not one of them. They are each of them different. They are each exactly constituted to the particular case, and if we lost one we should have a positive gap in the scheme of divine truth. And what is the difference? Why in Moses' case there was no eating at all; no eating and drinking. It was the presence of Jehovah the enjoyed and applied presence and power of Jehovah that proved its power of sustaining, even if the people must learn that it was not with bread alone, but by every word that proceedeth out of the mouth of God. Surely God's own presence had not less power to sustain the man that was in it in the way that the children of Israel were not, than the manna that came down from Him.

But more than that. In the Lord Jesus Christ's case there was this difference. There we get perfection. It was not in the presence of Jehovah in the presence of His Father here it was in the presence of Satan,. and there He was kept, because He and He alone was found in the power of dependence upon God by faith. Where there was not the visible display of His presence and His glory there is nothing like the sustaining power of dependence and faith. And the Lord Jesus showed us that in its full perfection in the presence of the enemy. Thus you see the cases are all different. Elijah's was decidedly the lowest one of the three, for there there was the gift of that which miraculously sustained. It was not the power of the Lord alone without, anything, but it was what God gave power to sustain. It was therefore more what was conferred. In Moses' case it was what, was enjoyed, not conferred. It was not things or creature-things used to give him power, but it was the Creator Himself that was enjoyed. And in the case of our Lord Jesus Christ it was the Creator Himself in the most perfect self-abnegation, and dependence upon His Father.

Well, the prophet now goes forth to a cave, or the cave, for it seems to be some special one, and lodged there. "Behold the word of Jehovah [came] to him, and he said unto him, What doest thou here, Elijah? And he said, I have been very jealous for Jehovah God of hosts." The presence of God always brings out our true state invariably. So we find in the case of the companions of our Lord Jesus Christ. Directly they get near enough to the glory they go to sleep. It does not matter whether it is glory or whether it is sorrow. There is no power in flesh, even in a saint of God nor in a prophet. There was no power to enter in either instance. The men that sleep upon the mount sleep at Gethsemane. There was One that slept not; there was only one.

And now Elijah's trial comes, and, "What doest thou here?" brings out the state of his heart. "I have been very jealous." "I have been very jealous." There was the point. It was Elijah. Elijah was full of Elijah. "I have been very jealous for the Jehovah God of hosts for the children of Israel" that was his first thought. It was not that God was not in his thoughts. He was a true saint, and I trust that no soul will admit such a thought as that I wish to lower him. But I do wish to exalt the Lord; and I do wish to draw out the profit and the blessing of the word of the Lord; and I say, beloved friends, rather than that He should not have His glory, let every man be a liar. "I have been very jealous for Jehovah God of hosts; for the children of Israel have, forsaken thy covenant, thrown down thine altars, and slain thy prophets with. the sword, and I, even I, only am left." It was not true. It was not "I, even I, only." He was wrong. It was not that what he said was the smallest approach to deceit. There was no deceit about Elijah none. But it was the blinding power of self even in a most true saint of God, for self always blinds, and the one and only thing that gives us to see clearly is when self is judged. "When thine eye is single, thy whole body also is full of light." Now singleness of eye means that instead of having self as the centre which is occupied with every object around, or, at any rate, with such objects as engage me for the moment one object fills me. The eye is single then, and then only.

That was not the case with Elijah. God was not his first thought. Self was possessing his mind as well as God. It was not what God was for Elijah, but what Elijah was for God. After he was grieved and wounded this is what it came to "I, even I, only." "And he said, Go forth and stand upon the mount before Jehovah. And behold Jehovah passed by, and a great and strong wind rent the mountains, and brake in pieces the rocks before Jehovah; but Jehovah was not in the wind; and after the wind an earthquake, but Jehovah was not in the earthquake." The Lord was not there either. "And after the earthquake a fire, but Jehovah was not in the fire." He was not in any of these exertions of judicial power. The time will come for wind, and earthquake, and fire, but not yet. It was the due testimony. It was the testimony for the prophet to bring in God, for that is the very business of the prophet to bring in God, as we see in 1 Corinthians 14:1-40 that where there is prophecy, the man, if he were an unbeliever, is smitten in his conscience and falls down and says, "God is in you of a truth." That is the effect of it the sense of the presence of God being there, not merely in the person that prophesies. It is not that God is in the prophet, but God is in you, the people of God in the assembly of God a much more important thing than even in the prophet.

And so now, God was in none of these exertions of judicial power all most truly of God, but still they were of God and not God. Where was He? And how? "After the fire a still small voice." Who would have thought of finding God there? None. None, perhaps, save those that have seen Jesus. Elijah learns, but he never would have thought of it. He learns it. He never could have anticipated it. He could follow, and does follow. He had to be taught. He needed it. "And it was so when Elijah heard it" for he was a true man of God "that he wrapped his face in his mantle and went out and stood in the entering in of the cave. And, behold, there came a voice unto him and said, What doest thou here, Elijah?" Was he brought down to the true point yet? Not quite yet. He said, "I have been very jealous." There he is again. "I have been very jealous." There it is again. "I have been . . . the children of Israel have forsaken thy covenant, thrown down thine altars, and slain thy prophets with the sword; and I, even I, only, am left; and they seek my life to take it away. And Jehovah said unto him, Go, return on thy way to the wilderness of Damascus; and when thou comest, anoint Hazael to be king over Syria: And Jehu the son of Nimshi shalt thou anoint to be king over Israel: and Elisha" solemn word that for Elijah! "Elisha, the son of Shaphat of Abel-meholah, shalt thou anoint to be prophet in thy room."

Elijah's work Elijah's proper work was closed. It was not that he died yet for indeed he was not to die, but to be translated nor was it that he did not yet wonderful deeds. It was not that there was not a lingering. But he was sentenced. He was sentenced to die, as it were. His proper work was closed, and this, too, because, as far as he was concerned, as far as the ability went, as far as he had failed to answer according to the grace of God towards His people he had failed just as another before him had failed, and there is a singular resemblance between the two. Moses had failed at a most critical point before. Moses had not sanctified Jehovah when the great trial came, for when Jehovah was full of grace towards the people, Moses, smitten by the people's dishonour that they had put upon him and his brother, resented it, and Moses would have brought out something judicial. Moses would have liked the wind or the earthquake, or the fire, just as Elijah would. He would have liked to have burnt up Jezebel and all the rest of them. No doubt they deserved it, no doubt of it. But where was God in it? Where was God? Was this what God had called him to? Elijah failed the Lord at this most serious crisis in the dealing with His people. Instead of sanctifying Him he had, on the contrary, isolated himself, and here separated himself from the twelve tribes. He no longer, as it were, reared the twelve stones for an altar for all Israel before the Lord God: He found the Lord true to His name, but Elijah now was filled with the thought of his own injured honour his own slighted place his own power before Jezebel. Elijah accordingly was in a complaining, murmuring spirit. Even though a most true man of God, there was no real representation of the Lord God of Israel in such a state, and the consequence is Elijah not only must call forth others for whatever God gave them in His providence to do, but he must hand over his prophetic gift to another man in his room. It was a solemn word from God for Elijah.

And mark, too, how completely God shows the connection of this. "Yet I have left me," says He, "after all you have been saying as to 'I, and I only' yet I have left me seven thousand in Israel, all the knees which have not bowed unto Baal, and every mouth which hath not kissed him." A sorrowful tale that it should be so that out of all the thousands of Israel there should be but seven thousand; but still there were seven thousand, instead of Elijah, and Elijah alone, left. Elijah was wrong, and he was wrong most of all because he had not known this from the Lord. He ought to have known it, for I am persuaded of this, that where our heart is with the Lord, where we look for God, the shall see God. No doubt if people are always on the hunt for evil they will always find evil enough in such a world as this, and there is no great spirituality in seeing and pronouncing upon evil. The great thing is whether we are able to bring down the goodness of Christ to meet the evil and the difficulty. This is where faith really shows itself, not in finding fault only, and finding this or that that is not correct that is easy enough and requires no power at all, but the other does, and it requires what is greater than power grace willingness and delight of heart for that which is good.

Now Elijah failed there, and failing there he failed God, for certainly these were very precious to God, and Elijah had not seen one of them, did not know one of them, did not suspect the existence of one. If Elijah had not thought so much about himself he would have seen some of these seven thousand before, and so too, with ourselves; for I am quite persuaded that while the Lord has given us a most special place, and a place of communion with His own mind in the present ruined state of the church of God, still we must not forget the seven thousand. We must not forget that there are those that we do not see that we do not meet with that we are not in the habit of having to do with, but we must leave room for them in our hearts, in our faith. We must bear them on our soul before God. If not, the Lord has a controversy with every one who does not, as He had with Elijah then. And be assured of this, beloved friends, it is of the very greatest importance for our own souls, as well as for God's glory, that He has these, and the only question is whether we give credit for it and whether our souls take it in, not as a mere thing that we believe, but as that which acts upon our hearts, which draws us out in prayer, in intercession, in care, and in desire for every one of these seven thousand every one of the lips that have not kissed Baal.

Well, the next thing is that he finds Elisha, for that comes first, though mentioned last. He finds Elisha. "And Elijah passed by him and cast his mantle upon him. And he left the oxen and ran after Elijah," for he understood the act, "and said, Let me, I pray thee, kiss my father and my mother, and then I will follow thee. And he said unto him, Go back again: for what have I done to thee? And he returned back from him, and took a yoke of oxen, and slew them, and boiled their flesh with the instruments of the oxen, and gave unto the people, and they did eat. Then he arose."

You see there was at once the free action of prophetic power. Had he not had the mantle of Elijah he would not have been authorized to act as he did. Who is he to sacrifice thus? He understood it; he understood it well, and you observe it was not merely the return to his parents. It was not that God was not in his thoughts. He sacrificed the oxen. It was not only the thought of natural relationships. "Then he arose and went after Elijah and ministered unto him." Now the Lord does not rebuke that. Where He is concerned He rebuked it, but Elijah was not the Lord, and there was just the difference between them. Elijah had not that all-absorbing claim that was to supersede a father and a mother; but the Lord Jesus had, and therefore it was a sign of want of perception, want of faith, for the man mentioned in the New Testament to wish to go back even though it were to bury his father. That might be a great deal more, surely, than kissing father or mother as a farewell to bury him. Surely it was impossible for nature to stand out against that, but this is the very thing the Lord God of heaven and earth was there, and the very first point of faith is that His claim should be paramount; he was not even to go and first bury his father. Christ first, and not even the burial of one's father!

In the next chapter (1 Kings 20:1-43) and on this I shall not dwell long we are in the presence, for the most part, of the national place of Israel with their enemies, but yet we have the singular fact that even when judgment was approaching on the people, still when evil was judged, when the Lord was owned, He owns His people, a thing which people often wonder at. Look, for instance, at the religious world now. Well, does any one of us who understands the nature of the church of God doubt what God thinks of that which is going on under the name of the Lord Jesus there? Does any one of us doubt how horrible is the system of clergy? I am not speaking of any particular body, but of all, for to me it makes no difference whether it is clergy of Rome or clergy of anything else. It is all the same principle, for it is the direct dishonour of the Holy Ghost, and yet, beloved friends, does not God own the preaching of His word and of His gospel there? I am never surprised if there should be, apparently, ten times more effect produced in that which is flagrantly contrary to God than in that which is according to Him, and I will tell you why. If you are come out to see wonders wrought and to see great things done you have made a great mistake; and if you are caught by such things you will fall into a serious error, and you will lose the place of blessing to which you are called. Do not be deceived; we are come out to the word of the Lord. We are come out to that Person that was sent down from heaven to represent the Lord Jesus Christ here, and it is no question of what results; it is no question of great things done. On the contrary, wherever anything on our part becomes great, or becomes an object, or becomes something for us, depend upon it there is something human in it undiscovered; there is something of nature that is unjudged infallibly so. We are called to the despised One, we are called to the rejected One, and it is not merely so, but we are called out of what is broken or ruined, and anything that would gainsay the breach and the ruin is not true in the sight of God; and if so I say that unless our souls are prepared to cleave to the Spirit of God and the word of God, apart from all appearances, we are unworthy of the place that God has given us.

And therefore, shall one be jealous of the mighty grace of God working? I rejoice in it. Why, there are persons that get their thousands where we get our tens, and shall I not rejoice in these thousands that go to hear, even though it may be a most imperfect testimony though it may be mixed with a great deal that is fleshly and contrary to God? Shall we not rejoice that God awakens souls and that souls are brought to Him; that there were hundreds converted, if there were hundreds, or that there were thousands converted, if there were thousands? Certainly, let God do it. We love to hear of it. So we find in this very case, because, after all, it is a great mercy in the midst of the ritualism and infidelity of the day, that there are persons, although they are hand in glove with ritualists and rationalists, yet who, for all that, are preaching Christ. Most miserable that they are obliged to own, perhaps, a rationalistic bishop, or a ritualistic one! But yet for all that, they are godly men, and they preach the gospel as far as they know the gospel, and are blest often largely: I do not say deeply. You will never find the man in that state who has got, what I should call, solid peace. At least I have never seen one, and I have seen many; but I do say that, although you will not find a deep work in that state, you will find an extensive one, and that is exactly what I bless God for, because if it seemed to be deep it would not be true. You cannot have what is deep where things are false, but you may have a wide scattering of the seed and a great extent, apparently, of result from it, and you may have that which looks very fair, because there is nothing that keeps up weakness so much as great appearances. Well, that is the case there. And accordingly one can rejoice, and the more so because judgment is coming; and therefore that God should gather out of what is going to be judged is what one delights in.

So it was here. The Lord had partially dealt with the evil in Israel. He had smitten down, and Ahab was there and had seen it, and these prophets had been destroyed by the mere prophet of God, Elijah himself, and God was free therefore to give an apparent blessing and a real blessing, as far as it went.

A most remarkable change takes place. Benhadad besieges Samaria, and God, by the direction of a prophet, sends out even the feeble part of the army, because there must be honour put upon that which is known not the warriors, but the armour-bearers and the Syrians are demolished, and they learn not that God was against them. No, it was "the god of the hills." They knew very well that Samaria was a hill, and Jerusalem was a hill, and they thought that the Jehovah God of Israel was only a god of the hills. Well, the next time they would go into the valleys and they would see whether the God of Israel was able to meet, them there; but the God of Israel was the God of the hills and of the valleys as much as of the hills; and there they are beaten more disastrously on the second occasion than on the first, for there was a challenge given by them and God answers, and they were overwhelmed.

Well, one might have thought to look at the outside, "What a good state Ahab was in now," or, "The children of Israel." Not at all. They are going to be thoroughly judged, but inasmuch as there was a measure of the outward holding of the true God a measure of truth and of honesty so far the king was a party. He was in the presence of the slaughter of the prophets of Baal. God did, so far, grant this outward mercy from His hand. The enemies of Israel were utterly put to nought, and yet, for all that, there was no soundness in the king. And this became apparent from another circumstance deeply to be considered by us. When Ben-hadad now fled, a man that had been so bold and vaunting, his servants said unto him, "Behold now, we have heard that the kings of the house of Israel are merciful kings: let us, I pray thee, put sackcloth on our loins, and ropes upon our heads, and go out to the king of Israel: peradventure he will save thy life. So they girded sackcloth on their loins, and put ropes on their heads, and came to the king of Israel, and said, Thy servant Ben-hadad saith, I pray thee, let me live. And he said, Is he yet alive? he is my brother. Now the men did diligently observe whether any thing would come from him, and did hastily catch it: and they said, Thy brother Ben-hadad. Then he said, Go ye, bring him. Then Ben-hadad came forth to him; and he caused him to come up into the chariot. And Ben-hadad said unto him, The cities which my father took from thy father I will restore; and thou shalt make streets for thee in Damascus, as my father made in Samaria. Then said Ahab, I will send thee away with this covenant. So he made a covenant with him, and sent him away."

But God had seen and God had heard. "And a certain man of the sons of the prophets said unto his neighbour in the word of Jehovah, Smite me, I pray thee. And the man refused to smite him. Then said he unto him, Because thou hast not obeyed the voice of Jehovah, behold, as soon as thou art departed from me, a lion shall slay thee." And so it was. He found another man. He said the same. The man smote him and wounded him. Now he could be a sign a sign to king Ahab and he goes. "And as the king passed by, he cried unto the king: and he said, Thy servant went out into the midst of the battle; and, behold, a man turned aside, and brought a man unto me, and said, Keep this man: if by any means he be missing, then shall thy life be for his life, or else thou shalt pay a talent of silver. And as thy servant was busy here and there, he was gone. And the king of Israel said unto him, So shall thy judgment be; thyself hast decided it. And he hasted, and took the ashes away from his face; and the king of Israel discerned him that he was of the prophets. And he said unto him, Thus saith Jehovah, Because thou hast let go out of thy hand a man whom I appointed to utter destruction, therefore thy life shall be for his life, and thy people for his people. And the king of Israel went to his house heavy and displeased, and came to Samaria."

Mercy is not always of God. There are times when God's honour is concerned, when mercy is a curse, when mercy is purely human and purely according to self-will, and the more deceitful because it seems so fair. There are times when to spare the enemy of the Lord is to fail entirely in meeting the Lord's will and the Lord's glory. And so it was now, and we too have to do with the very same principle; and let us look to it, beloved friends, that whenever the time comes to stand firm, though it may seem to be showing an unkindness though it may seem to be a rejecting those that would gladly avail themselves of mercy on the contrary we are bound to be firm against that which overthrows the glory of the Lord. God only can show us when mercy is right, and when it is fatal. Ahab entirely failed the Lord, and this becomes most apparent in the next chapter, on which I will not dwell in this lecture. The vineyard of Naboth becomes an object, and Ahab cowers before the difficulty even of that which he coveted. But the wife had none. Possessed of not one link of feeling with the people of God, an enemy, although the wife of the king of Israel it was nothing to her to rob an Israelite. It was nothing to her to shed the blood of the guiltless. It was nothing to her to fly in the face of the Lord Jehovah, and what her weak and guilty husband shrank from she stimulates him to. Jezebel has therefore an undying, but a most miserable memory in the word of God, and the last book of Scripture does not fail still to bring before us the sad character and way of Jezebel for our instruction.

So Naboth perishes, but his blood was watched by the Lord, and the word comes forth, too, in consequence, through Elijah. "Arise, go down to meet Ahab king of Israel, which is in Samaria: behold, he is in the vineyard of Naboth, whither he is gone down to possess it. And thou shalt speak unto him, saying, Thus saith Jehovah, Hast thou killed, and also taken possession? And thou shalt speak unto him, saying, Thus saith Jehovah, In the place where dogs licked the blood of Naboth shall dogs lick thy blood, even thine. And Ahab said to Elijah, Hast thou found me, O mine enemy? And he answered, I have found thee: because thou hast sold thyself to work evil in the sight of Jehovah. Behold, I will bring evil upon thee, and will take away thy posterity, and will cut off from Ahab every man child, and him that is shut up and left in, Israel, and will make thine house like the house of Jeroboam the son of Nebat, and like the house of Baasha the son of Ahijah, for the provocation wherewith thou hast provoked me to anger, and made Israel to sin. And of Jezebel also spake Jehovah, saying, The dogs shall eat Jezebel by the wall of Jezreel. Him that dieth of Ahab in the city the dogs shall eat; and him that dieth in the field shall the fowls of the air eat" (1 Kings 21:18-24).

Nevertheless, Ahab humbled himself, and in consequence the judgment lingers, and the word of the Lord meets his trembling heart as he humbled himself and walked softly. The blow was only to fall in the days of his sons. Ahab reigns; his next son reigns too. On Jehoram it falls. The word of the Lord never fails. But for all that we find in the very next chapter that this same man is led away by false spirits, by evil prophets, and that he is slain according to the word of a true prophet of Jehovah, and the dogs do lick up his blood, and his son succeeds him. And then Jehoshaphat reigns, but the chapter does not end before we have another, and a most sorrowful, picture, for the pious king of Judah seeks an alliance with the guilty, idolatrous king of Israel. Oh, what a solemn warning this is for us, for it was not merely that the guilty man sought him, but he sought the guilty king of Israel. And what was the consequence? He becomes the servant of Israel's wicked purposes. Never does the king of Israel join in what was of God. You never can, by an alliance with what is unfaithful, raise or recover the unfaithful. The faithful man sinks to the level of the unfaithful, instead of lifting the unfaithful out of his infidelity.

I need not say more now. I commit the whole details of it as most profitable for every soul that respects and loves the word of the Lord.

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Bibliographical Information
Kelly, William. "Commentary on 1 Kings 17:7". Kelly Commentary on Books of the Bible. https://www.studylight.org/commentaries/wkc/1-kings-17.html. 1860-1890.