Text -- 1 Kings 19:18 (NET)

19:18 I still have left in Israel seven thousand followers who have not bowed their knees to Baal or kissed the images of him.”

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 1Ki 19:18

Or, I have reserved to myself; I have kept from the common contagion: therefore thou art mistaken to think that thou art left alone.

Wesley: 1Ki 19:18

Either, definitely so many: or rather, indefinitely, for many thousands; the number of seven being often used for a great number.

Wesley: 1Ki 19:18

That is, all those who have not worshipped Baal, nor professed reverence or subjection to him: which idolaters did to their idols, by bowing the knee, and by kissing them.

Clarke: 1Ki 19:18

Seven thousand in Israel - That is, many thousands; for seven is a number of perfection, as we have often seen: so, The barren has borne seven - has had a numerous off-spring; Gold seven times purified - purified till all the dross is perfectly separated from it. The court and multitudes of the people had gone after Baal; but perhaps the majority of the common people still worshipped in secret the God of their fathers

Clarke: 1Ki 19:18

Every mouth which hath not kissed him - Idolaters often kissed their hand in honor of their idols; and hence the origin of adoration - bringing the hand to the mouth after touching the idol, if it were within reach; and if not, kissing the right hand in token of respect and subjection. The word is compounded of ad , to, and os , oris , the mouth. Dextera manu deum contingentes, ori admovebant : "Touching the god with their right hand, they applied it to their mouth."So kissing the hand, and adoration, mean the same thing -

Thus Pliny

Inter adorandum, dexteram ad osculum referimus, totum corpus circumagimus : Nat. Hist. lib. xxviii., cap. 2. -

"In the act of adoration we kiss the right hand, and turn about the whole body.

Cicero mentions a statue of Hercules, the chin and lips of which were considerably worn by the frequent kissing of his worshippers

Ut rictus ejus, et mentum paulo sit attritius, quod in precibus et gratulationibus, non solum id venerari, sed etiam osculari solent . - Orat. in Verrem

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

Defender: 1Ki 19:18

In spite of Elijah's great victory at Carmel and the excited cry of conversion by the people (1Ki 18:39), the people still feared to rebel against Jezebel and her Baalite state religion. Elijah therefore fled for his life, convinced he was the only true believer in Israel (1Ki 19:10). Nevertheless, God always, in every age, has His "7000" (1Ki 19:18) who are at least open-hearted to the truth when they hear it."

TSK: 1Ki 19:18

Yet I have left : or, Yet I will leave, Isa 1:9, Isa 10:20-22; Rom 11:4, Rom 11:5

the knees : Exo 20:5; Isa 49:23; Rom 14:10-12; Phi 2:10

every mouth : Idolaters often kissed their hand in honour of their idols; and hence the origin of adoration from ad , to and os , oris , the mouth. Cicero mentions a statue of Hercules, the chin and lips of which were considerably worn by the kissing of his worshippers. Job 31:27; Psa 2:12; Hos 13:2

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 1Ki 19:18

Yet I have left me ... - Rather, as in the margin. "Seven thousand"faithful Israelites shall survive all the persecutions of Ahab and Jezebel, and carry down the worship of Yahweh to another generation. Elijah is mistaken in supposing that he only is left. The number is manifestly a "round"number, not an exact estimate. Perhaps it is, moreover, a mystical or symbolic number. Compare Rev 7:5-8. Of all the symbolic numbers used in Scripture, seven is the most common.

Every mouth which hath not kissed him - Idolaters sometimes kissed the hand to the object of their worship Job 31:26-27; at other times they kissed the actual image (marginal reference).

Poole: 1Ki 19:18

I have left , or, I have reserved to myself ; I have by my grace kept from the common contagion; therefore thou art mistaken to think that thou art left alone, or that the people are universally corrupted. Or, I will reserve , from the slaughters last mentioned, and from Jezebel’ s rage.

Seven thousand either definitely so many; or rather, indefinitely, for many thousands; the number of seven being oft used for a great number, as Lev 26:18 Psa 12:6 Mic 5:5 Zec 3:9 Luk 17:4 . For it is altogether improbable that all the Israelites except seven thousand did worship Baal; except Baal be here synecdochically put for all their idols, and the calves among others.

All the knees which have not bowed unto Baal and every mouth which hath not kissed him, i.e. all those who have not worshipped Baal, nor professed reverence or subjection to him; which idolaters did to their idols, by bowing the knee, Rom 11:4 ; compare Rom 14:11 Phi 2:10 , and by kissing them, or by kissing their hand with their mouth before them, and in respect to them; of which mention is made both in Scripture, as Job 31:26,27 Ho 13:2 ; compare Psa 2:12 , and in Pliny, Apuleius, and other profane authors. And God chooseth these expressions here, to teach men that it is not sufficient to deny inward veneration of mind and heart to idols, unless they do also forbear all outward significations of worship or reverence to them; and that he will own none for his people that do otherwise.

Haydock: 1Ki 19:18

Will leave. Hebrew also, "I have left," as Romans xi. 4. Septuagint, "thou shalt leave." (Haydock) ---

After answering the first part of the prophet's complaint, and informing him that the guilty should not pass unpunished, God lets him know that he is not left alone, but that many thousands (Calmet) even in Israel still continue faithful; so far was the true Church from being in danger of perishing entirely. (Haydock) ---

Seven is often put for a great number, Proverbs xxiv. 16. Yet some suppose, (Calmet) that only this number served God out of 1,110,000 men in Israel, 1 Paralipomenon xxi. 5. (Grotius, &c.) ---

Hands. To this custom the word adore owes it rise. (Haydock) ---

The pagans kissed their right-hand, or the statue itself, when they could reach it, to testify their veneration. Inter adorandum, dexteram ad osculum referimus. (Pliny, [Natural History?] xxviii. 2.) Cicero (in Ver. 4.) mentions a beautiful statue of Hercules, the cheeks and beard of which had been rather worn with kissing; non solum id venerari, sed etiam osculari solent. See Genesis xviii. 2. (Calmet) ---

Job xxxi. 27. (Menochius)

Gill: 1Ki 19:18

Yet I have left me seven thousand in Israel,.... From perishing by the sword of either of them:

all the knees which have not bowed to Baal; that is, had not worshipped him, which was signified by this gesture:

and every mouth which hath not kissed him; either the image of Baal itself, or the hand, in reverence of him; which rites, one or other, or both, were used by his worshippers; See Gill on Hos 13:2. This either refers, as some think, to the present time, and so is an answer to Elijah, who thought he was the only worshipper left with which seems to agree Rom 11:2, or to the times to come, when destruction should be made by the above persons, and when God would have some faithful worshippers, and would take care of them; so some render the words, "I will reserve", &c. ^y.

Commentary -- Verse Notes / Footnotes

NET Notes: 1Ki 19:18

¹ tn Heb “I have kept in Israel seven thousand, all the knees that have not bowed to Baal, and all the mouths that have not kissed him.”

Geneva Bible: 1Ki 19:18

Yet I have left [me] seven thousand in Israel, ^{( h )} all the knees which have not bowed unto Baal, and every mouth which hath not kissed him.

^{( h )} He declares that wicked deceivers and idolaters are not his.

Commentary -- Verse Range Notes

TSK Synopsis: 1Ki 19:1-21

1 Elijah, threatened by Jezebel, flees to Beer-sheba.

4 In the wilderness, being weary of his life, he is comforted by an angel.

9 At Horeb God appears unto him, sending him to anoint Hazael, Jehu, and Elisha.

19 Elisha, taking leave of his friends, follows Elijah.

MHCC: 1Ki 19:14-18

God repeated the question, What doest thou here? Then he complained of his discouragement; and whither should God's prophets go with their complaints of that kind, but to their Master? The Lord gave him an answer. He declares that the wicked house of Ahab shall be rooted out, that the people of Israel shall be punished for their sins; and he shows that Elijah was not left alone as he had supposed, and also that a helper should at once be raised up for him. Thus all his complaints are answered and provided for. God's faithful ones are often his hidden ones, Psa 83:3, and the visible church is scarcely to be seen: the wheat is lost in chaff, and the gold in dross, till the sifting, refining, separating day comes. The Lord knows them that are his, though we do not; he sees in secret. When we come to heaven we shall miss many whom we thought to have met there; we shall meet many whom we little thought to have met there. God's love often proves larger than man's charity, and far more extended.

Matthew Henry: 1Ki 19:9-18

Here is, I. Elijah housed in a cave at Mount Horeb, which is called the mount of God, because on it God had formerly manifested his glory. And perhaps this was the same cave, or cleft of a rock, in which Moses was hidden when the Lord passed by before him and proclaimed his name, Exo 33:22. What Elijah proposed to himself in coming to lodge here, I cannot conceive, unless it was to indulge his melancholy, or to satisfy his curiosity and assist his faith and devotion with the sight of that famous place where the law was given and where so many great things were done, and hoping to meet with God himself there, where Moses met with him, or in token of his abandoning his people Israel, who hated to be reformed (in the latter case, it agrees with Jeremiah's wish, Jer 9:2, O that I had in the wilderness a lodging place of wayfaring men, that I might leave my people, and go from them, for they are all adulterers ) and so it was a bad omen of God's forsaking them; or it was because the thought he could not be safe any where else, and to this instance of the hardships this good man was reduced to the apostle refers, Heb 11:38. They wandered in deserts and in mountains, and in dens and caves of the earth.

II. The visit God paid to him there and the enquiry he made concerning him: The word of the Lord came to him. We cannot go any where to be out of the reach of God's eye, his arm, and his word. Whither can I flee from thy Spirit? Psa 139:7, etc. God will take care of his out-casts; and those who, for his sake, are driven out from among men, he will find, and own, and gather with everlasting loving-kindnesses. John saw the visions of the Almighty when he was in banishment in the isle of Patmos, Rev 1:9. The question God puts to the prophet it, What doest thou here, Elijah? 1Ki 19:9, and again 1Ki 19:13. This is a reproof, 1. For his fleeing hither. "What brings thee so far from home? Dost thou flee from Jezebel? Couldst thou not depend upon almighty power for thy protection?"Lay the emphasis upon the pronoun thou. "What thou! So great a man, so great a prophet, so famed for resolution - dost thou flee thy country, forsake thy colours thus?"This cowardice would have been more excusable in another, and not so bad an example. Should such a man as I flee? Neh 6:11. Howl, fir-trees, if the cedars be thus shaken. 2. For his fixing here. "What doest thou here, in this cave? Is this a place for a prophet of the Lord to lodge in? Is this a time for such men to retreat, when the public has such need of them?"In the retirement to which God sent Elijah (ch. 17) he was a blessing to a poor widow at Sarepta, but here he had no opportunity of doing good. Note, It concerns us often to enquire whether we be in our place and in the way of our duty. "Am I where I should be, whither God calls me, where my business lies, and where I may be useful?"

III. The account he gives of himself, in answer to the question put to him (1Ki 19:10), and repeated, in answer to the same question, 1Ki 19:14.

1. He excuses his retreat, and desires it may not be imputed to his want of zeal for reformation, but to his despair of success. For God knew, and his own conscience witnessed for him, that as long as there was any hope of doing good he had been very jealous for the Lord God of Hosts; but now that he had laboured in vain, and all his endeavours were to no purpose, he thought it was time to give up the cause, and mourn for what he could not mend. Abi in cellam, et dic, Miserere mei - "Away to thy cell, and cry, Have compassion on me. "

2. He complains of the people, their obstinacy in sin, and the height of impiety to which they had arrived: " The children of Israel have forsaken thy covenant, and that is the reason I have forsaken them; who can stay among them, to see every thing that is sacred ruined and run down?"This the apostle calls his making intercession against Israel, Rom 11:2, Rom 11:3. He had often been, of choice, their advocate, but now he is necessitated to be their accuser, before God. Thus Joh 5:45, There is one that accuseth you, even Moses, whom you trust. Those are truly miserable that have the testimony and prayers of God's prophets against them. (1.) He charges them with having forsaken God's covenant; though they retained circumcision, that sign and seal of it, yet they had quitted his worship and service, which was the intention of it. Those who neglect God's ordinances, and let fall their communion with him, do really forsake his covenant, and break their league with him. (2.) With having thrown down his altars, not only deserted them and suffered them to go to decay, but, in their zeal for the worship of Baal, wilfully demolished them. This alludes to the private altars which the prophets of the Lord had, and which good people attended, who could not go up to Jerusalem and would not worship the calves nor Baal. These separate altars, though breaking in upon the unity of the church, yet, being erected and attended by those that sincerely aimed at the glory of God and served him faithfully, the seeming schism was excused. God owned them for his altars, as well as that at Jerusalem, and the putting of them down is charged upon Israel as a crying sin. But this was not all. (3.) They have slain thy prophets with the sword, who, it is probable, ministered at those altars. Jezebel, a foreigner, slew them (1Ki 18:4), but the crime is charged upon the body of the people because the generality of them were consenting to their death, and pleased with it.

3. He gives the reasons why he retired into this desert and took up his residence in this cave. (1.) It was because he could not appear to any purpose: " I only am left, and have none to second or support me in any good design. They all said, The Lord he is God, but none of them would stand by me nor offer to shelter me. That point then gained was presently lost again, and Jezebel can do more to debauch them than I can to reform them. What can one do against thousands?"Despair of success hinders many a good enterprise. No one is willing to venture alone, forgetting that those are not alone who have God with them. (2.) It was because he could not appear with any safety: " They seek my life to take it away; and I had better spend my life in a useless solitude than lose my life in a fruitless endeavour to reform those that hate to be reformed."

IV. God's manifestation of himself to him. Did he come hither to meet with God? He shall find that God will not fail to give him the meeting. Moses was put into the cave when God's glory passed before him; but Elijah was called out of it: Stand upon the mount before the Lord, 1Ki 19:11. He saw no manner of similitude, any more than Israel did when God talked to them in Horeb. But, 1. He heard a strong wind, and saw the terrible effects of it, for it rent the mountains and tore the rocks. Thus was the trumpet sounded before the Judge of heaven and earth, by his angels, whom he makes spirits, or winds (Psa 104:4), sounded so loud that the earth not only rang, but rent again. 2. He felt the shock of an earthquake. 3. He saw an eruption of fire, 1Ki 19:12. These were to usher in the designed manifestation of the divine glory, angels being employed in them, whom he maketh a flame of fire, and who, as his ministers, march before him, to prepare in this desert a highway for our God. But, 4. At last he perceived a still small voice, in which the Lord was, that is, by which he spoke to him, and not out of the wind, or the earthquake, or the fire. Those struck an awe upon him, awakened his attention, and inspired humility and reverence; but God chose to make known his mind to him in whispers soft, not in those dreadful sounds. When he perceived this, (1.) He wrapped hi face in his mantle, as one afraid to look upon the glory of God, and apprehensive that it would dazzle his eyes and overcome him. The angels cover their faces before God in token of reverence, Isa 6:2. Elijah hid his face in token of shame for having been such a coward as to flee from his duty when he had such a God of power to stand by him in it. The wind, and earthquake, and fire, did not make him cover his face, but the still voice did. Gracious souls are more affected by the tender mercies of the Lord than by his terrors. (2.) He stood at the entrance of the cave, ready to hear what God had to say to him. This method of God's manifesting himself here at Mount Horeb seems to refer to the discoveries God formerly made of himself at this place to Moses. [1.] Then there was a tempest, an earthquake, and fire (Heb 12:18); but, when God would show Moses his glory, he proclaimed his goodness; and so here: He was, the Word was, in the still small voice. [2.] Then the law was thus given to Israel, with the appearances of terror first and then with a voice of words; and Elijah being now called to revive that law, especially the first two commandments of it, is here taught how to manage it; he must not only awaken and terrify the people with amazing signs, like the earthquake and fire, but he must endeavour, with a still small voice, to convince and persuade them, and not forsake them when he should be addressing them. Faith comes by hearing the word of God; miracles do but make way for it. [3.] Then God spoke to his people with terror; but in the gospel of Christ, which was to be introduced by the spirit and power of Elias, he would speak by a still small voice, the dread of which should not make us afraid; see Heb 12:18, etc.

V. The orders God gives him to execute. He repeats the question he had put to him before, " What doest thou here? This is not a place for thee now."Elijah gives the same answer (1Ki 19:14), complaining of Israel's apostasy from God and the ruin of religion among them. To this God gives him a reply. When he wished he might die (1Ki 19:4) God answered him not according to his folly, but was so far from letting him die that he not only kept him alive then but provided that he should never die, but be translated. But when he complained of his discouragement (and whither should God's prophets go with their complaints of that kind but to their Master?) God gave him an answer. He sends him back with directions to appoint Hazael king of Syria (1Ki 19:15), Jehu king of Israel, and Elisha his successor in the eminency of the prophetical office (1Ki 19:16), which is intended as a prediction that by these God would chastise the degenerate Israelites, plead his own cause among them, and avenge the quarrel of his covenant, 1Ki 19:17. Elijah complained that the wickedness of Israel was unpunished. The judgment of famine was too gentle, and had not reclaimed them; it was removed before they were reformed: " I have been jealous, "says he, "for God's name, but he himself has not appeared jealous for it.""Well,"says God, "be content; it is all in good time; judgments are prepared for those scorners, though they are not yet inflicted; the persons are pitched upon, and shall now be nominated, for they are now in being, who shall do the business."1. "When Hazael comes to be king of Syria, he shall make bloody work among the people (2Ki 8:12) and so correct them for their idolatry."2. "When Jehu comes to be king of Israel he shall make bloody work with the royal family, and shall utterly destroy the house of Ahab, that set up and maintained idolatry."3. "Elisha, while thou art on earth, shall strengthen thy hands; and, when thou art gone, shall carry on thy work, and be a remaining witness against the apostasy of Israel, and even he shall slay the children of Bethel, that idolatrous city."Note, The wicked are reserved to judgment. Evil pursues sinners, and there is no escaping it; to attempt an escape is but to run from one sword's point upon another. See Jer 48:44, He that flees from the fear shall fall into the pit; and he that gets up out of the pit shall be taken in the snare. Elisha, with the sword of the Spirit, shall terrify and wound the consciences of those who escape Hazael's sword of war and Jehu's sword of justice. With the breath of his lips shall he slay the wicked, Isa 11:4; 2Th 2:8; Hos 6:5. It is a great comfort to good men and good ministers to think that God will never want instruments to do his work in his time, but, when they are gone, others shall be raised up to carry it on.

VI. The comfortable information God gives him of the number of Israelites who retained their integrity, though he thought he was left alone (1Ki 19:18): I have left 7000 in Israel (besides Judea) who have not bowed the knee to Baal. Note, 1. In times of the greatest degeneracy and apostasy God has always had, and will have, a remnant faithful to him, some that keep their integrity and do not go down the stream. The apostle mentions this answer of God to Elijah (Rom 11:4) and applies it to his own day, when the Jews generally rejected the gospel. Yet, says he, at this time also there is a remnant, 1Ki 19:5. 2. It is God's work to preserve that remnant, and distinguish them from the rest, for without his grace they could not have distinguished themselves: I have left me; it is therefore said to be a remnant according to the election of grace. 3. It is but a little remnant, in comparison with the degenerate race; what are 7000 to the thousands of Israel? Yet, when those of every age come together, they will be found many more, 12,000 sealed out of each tribe, Rev 7:4. 4. God's faithful ones are often his hidden ones (Psa 83:3), and the visible church is scarcely visible, the wheat lost in the chaff and the gold in the dross, till the sifting, refining, separating day comes. 5. The Lord knows those that are his, though we do not; he sees in secret. 6. There are more good people in the world than some wise and holy men think there are. Their jealousy of themselves, and for God, makes them think the corruption is universal; but God sees not as they do. When we come to heaven, as we shall miss a great many whom we thought to meet there, so we shall meet a great many whom we little thought to find there. God's love often proves larger than man's charity and more extensive.

Keil-Delitzsch: 1Ki 19:9-18

Appearance of God at Horeb . - 1Ki 19:9. When Elijah arrived at Horeb, he went into the cave (the definite article in המּערה , with the obvious connection between the appearance of God, which follows here, and that described in Exo 33:12., points back to the cleft in the rock, נקרת הצּוּר ) in which Moses had stood while the glory of Jehovah passed by (see at Exo 33:22), and there he passed the night. And behold the word of the Lord came to him (in the night): "What doest thou here, Elijah?"This question did not involve a reproof, as though Elijah had nothing to do there, but was simply intended to lead him to give utterance to the thoughts and feelings of his heart.

1Ki 19:10

Elijah answered: "I have striven zealously for Jehovah the God of hosts, for the children of Israel have forsaken Thy covenant, destroyed Thine altars, and killed Thy prophets with the sword; and I only am left, and they seek my life."In these words there was not only the greatest despair expressed as to the existing condition of things, but also a carnal zeal which would gladly have called down the immediate vengeance of the Almighty upon all idolaters. The complaint contained, on the one hand, the tacit reproof that God had looked on quietly for so long a time at the conduct of the ungodly, and had suffered things to come to such an extremity, that he, His prophet, was the only one left of all the true worshippers of God, and, on the other hand, the indirect appeal that He would interpose at last with His penal judgments. Because Elijah had not seen the expected salutary fruits of his zeal for the Lord, he thought that all was lost, and in his gloomy state of mind overlooked what he had seen a short time before with his own eyes, that even in the neighbourhood of the king himself there lived a pious and faithful worshipper of Jehovah, viz., Obadiah, who had concealed a hundred prophets from the revenge of Jezebel, and that the whole of the people assembled upon Carmel had given glory to the Lord, and at his command had seized the prophets of Baal and put them to death, and therefore that the true worshippers of the Lord could not all have vanished out of Israel. קנּא קנּאתי ליהוה recalls to mind the zeal of Phinehas (Num 25:11.), which put an end to the whoredom of the sons of Israel with the daughters of Moab. But whereas Phinehas received the promise of an everlasting priesthood for his zeal, Elijah had seen so little fruit from his zeal against the worshippers of Baal, that they actually sought his life. מזבּחתך are altars, which pious Israelites in the kingdom of the ten tribes had built in different places for the worship of Jehovah (see at 1Ki 18:30).

1Ki 19:11

The Lord replied to the prophet's complaint first of all by the manifestation of His control of the phenomena of nature (1Ki 19:11-13), and then by a verbal explanation of His design (1Ki 19:15-18).

In this divine revelation men have recognised from the very earliest times a repetition of the appearance of God which was granted to Moses upon Sinai. As God, in token of His grace, granted the prayer of Moses that he might see His glory, after he had striven zealously for the honour of the Lord when the people rebelled by worshipping the golden calf; so did He also display His glory upon Horeb to Elijah as a second Moses for the purpose of strengthening his faith, with this simple difference, that He made all His goodness pass by Moses, and declared His name in the words, "Jehovah, a gracious and merciful God,"etc. (Exo 34:6-7), whereas He caused Elijah first of all to behold the operation of His grace in certain phenomena of nature, and then afterwards made known to him His will with regard to Israel and to the work of His prophets. This difference in the form of the revelation, while the substance and design were essentially the same, may be explained from the difference not only in the historical circumstances, but also in the state of mind of the two servants to whom He manifested His glory. In the case of Moses it was burning love for the welfare of his people which impelled him to offer the prayer that the Lord would let him see His glory, as a sign that He would not forsake His people; and this prayer was granted him, so far as a man is ever able to see the glory of God, to strengthen him for the further discharge of the duties of his office. Hidden in the cleft of the rock and shielded by the hand of God, he saw the Lord pass by him, and heard Him utter in words His inmost being. Elijah, on the other hand, in his zeal for the honour of God, which was not quite free from human passion, had been led by the want of any visible fruit from his own labour to overlook the work of the Lord in the midst of His people; so that he had fled into the desert and wished to be released from this world by death, and had not been brought out of his despair by the strengthening with meat and drink which he had received from the angel, and which enabled him to travel for forty days to the mount of God without suffering from want, a fact which was intended to remind him of the ancient God of the fathers, to whose omnipotence and goodness there is no end; so that it was in a most gloomy state of mind that he reached Horeb at last. And now the Lord designed not only to manifest His glory as the love in which grace and righteousness are united, but also to show him that his zeal for the honour of the Lord was not in harmony with the love and grace and long-suffering of God. "The design of the vision was to show to the fiery zeal of the prophet, who wanted to reform everything by means of the tempest, the gentle way which God pursues, and to proclaim the long-suffering and mildness of His nature, as the voice had already done to Moses on that very spot; hence the beautiful change in the divine appearance"(Herder, Geist der hebr. Poesie , 1788, ii. p. 52).

1Ki 19:12

After God had commanded him to come out of the cave and stand upon the mountain (that part of the mountain which was in front of the cave) before Him, "behold Jehovah went by (the participle עבר is used to give a more vivid representation of the scene); and a great and strong tempest, rending mountains and breaking rocks in pieces, before Jehovah - it was not in the tempest that Jehovah was; and after the tempest an earthquake - it was not in the earthquake that Jehovah was; and after the earthquake fire - it was not in the fire that Jehovah was; and after the fire a still, gentle rustling." דקּה דּממה קול , literally the tone of a gentle blowing. On the change of gender in וחזק גּדולה רוּח , see Ewald, §174 , e . - Tempest, earthquake, and fire, which are even more terrible in the awful solitude of the Horeb mountains than in an inhabited land, are signs of the coming of the Lord to judgment (cf. Psa 18:8.). It was in the midst of such terrible phenomena that the Lord had once come down upon Sinai, to inspire the people who were assembled at the foot of the mountain with a salutary dread of His terrible majesty, of the fiery zeal of His wrath and love, which consumes whatever opposes it (see at Exo 19:16.). but now the lord was not in these terrible phenomena; to signify to the prophet that He did not work in His earthly kingdom with the destroying zeal of wrath, or with the pitiless severity of judgment. It was in a soft, gentle rustling that He revealed Himself to him.

1Ki 19:13-17

When Elijah heard this, he covered up his face in his cloak ( אדּרת ; see at 2Ki 1:8) and went out to the entrance to the cave. And behold he heard the question a second time, "What doest thou here, Elijah?"and answered with a repetition of his complain (see 1Ki 19:9, 1Ki 19:10). - While the appearance of God, not in the tempest, the earthquake, and the fire, but in a gentle rustling, revealed the Lord to him as a merciful and gracious God, long-suffering, and of great goodness and truth (Exo 34:6), the answer to his complaint showed him that He did not leave guilt unpunished (Exo 34:7), since the Lord gave him the following command, 1Ki 19:15.: "Go back in thy way to the desert of Damascus, and anoint Hazael king over Aram (see 2Ki 8:12-13), and Jehu the son of Nimshi king over Israel (see 2Ki 9:2), and Elisha the son of Shaphat prophet in thy stead"(see 1Ki 19:19); and then added this promise, which must have quieted his zeal, that was praiseworthy in the feelings from which it sprang, although it had assumed too passionate a form, and have given him courage to continue his prophetic work: "And it will come to pass, that however escapeth the sword of Hazael, him will Jehu slay, and whoever escapeth the sword of Jehu, him will Elisha slay."

1Ki 19:18

But in order that he might learn, to his shame, that the cause of the Lord in Israel appeared much more desperate to his eye, which was clouded by his own dissatisfaction, than it really was in the eye of the God who knows His own by number and by name, the Lord added: "I have seven thousand left in Israel, all knees that have not bent before Baal, and every mouth that hath not kissed him." מדבּרה המּשׂק , into the desert of Damascus (with the He loc . with the construct state as in Deu 4:41; Jos 12:1, etc.; cf. Ewald, §216, b .), i.e., the desert lying to the south and east of the city of Damascus, which is situated on the river Barady ; not per desertum in Damascum (Vulg., Luth., etc.); for although Elijah would necessarily pass through the Arabian desert to go from Horeb to Damascus, it was superfluous to tell him that he was to go that way, as there was no other road. The words "return by thy way ... and anoint Hazael,"etc., are not to be understood as signifying that Elijah was to go at once to Damascus and anoint Hazael there, but simply that he was to do this at a time which the Spirit would more precisely indicate. According to what follows, all that Elijah accomplished immediately was to call Elisha to be his successor; whereas the other two commissions were fulfilled by Elisha after Elijah's ascension to heaven (2 Kings 8 and 9). The opinion that Elijah also anointed Hazael and Jehu immediately, but that this anointing was kept secret, and was repeated by Elisha when the time for their public appearance arrived, has not only very little probability in itself, but is directly precluded by the account of the anointing of Jehu in 2 Kings 9. The anointing of Hazael and Jehu is mentioned first, because God had chosen these two kings to be the chief instruments of His judgments upon the royal family and people for their idolatry. It was only in the case of Jehu that a real anointing took place (2Ki 9:6); Hazael was merely told by Elisha that he would be king (2Ki 8:13), and Elisha was simply called by Elijah to the prophetic office by having the cloak of the latter thrown upon him. Moreover, the Messianic passage, Isa 61:1, is the only one in which there is any allusion to the anointing of a prophet. Consequently משׁח must be taken figuratively here as in Jdg 9:8, as denoting divine consecration to the regal and prophetic offices. And so, again, the statement that Elisha would slay those who escaped the sword of Jehu is not to be understood literally. Elisha slew by the word of the Lord, which brought judgments upon the ungodly, as we see from 2Ki 2:24 (cf. Jer 1:10; Jer 18:7). The "seven thousand,"who had not bowed the knee before Baal, are a round number for the ἐκλογν́ of the godly, whom the Lord had preserved for Himself in the sinful kingdom, which was really very large in itself, however small it might be in comparison with the whole nation. The number seven is the stamp of the works of God, so that seven thousand is the number of the "remnant according to the election of grace"(Rom 11:5), which had then been preserved by God. Kissing Baal was the most usual form in which this idol was worshipped, and consisted not merely in throwing kisses with the hand (cf. Job 31:27, and Plin. h. n. 28, 8), but also in kissing the images of Baal, probably on the feet (cf. Cicero in Verr . 4, 43).

Constable: 1Ki 16:29--22:41

1. Ahab's evil reign in Israel 16:29-22:40

Ahab ruled Israel from Samaria for 22 years (874-853 B.C.). During the first of these years Asa ruled alone in Judah. Then for three years Asa and Jehoshaphat shared the throne. For the remainder of Ahab's reign Jehoshaphat ruled alone.

Constable: 1Ki 19:9-21

God's revelation of His methods 19:9-21

Elijah's zeal for God's covenant, altars, and prophets was admirable, but he became too discouraged because he underestimated the extent of commitment to Yahweh that existed in Israel.²⁰⁸ He was not alone in his stand for Yahweh (v. 10; cf. 18:13). God asked him what he was doing there (vv. 9, 13) because He had not sent him to Horeb as He had to Cherith, Zarephath, and Samaria (cf. 17:3, 9; 18:1). Elijah had fled to Horeb out of fear. God proceeded to reproduce demonstrations of His power that He had given Israel at Mt. Sinai (Exod. 19:16-18) and to Elijah at Mt. Carmel (18:38, 45). Nevertheless God was not in these in the sense that they were not His methods now. Rather, God was in the gentle blowing (v. 12).²⁰⁹ Moses had spent 40 days and nights on the mountain fasting while he waited for a new phase of his ministry to begin (Exod. 34:28). Jesus spent 40 days and nights in a wilderness at the beginning of His public ministry too (cf. Matt. 4:1-2). Elijah covered his face because he realized that He could not look at God and live (v. 13), as Moses also realized (Exod. 33:20-22; cf. Gen. 32:30). Elijah was to learn that whereas God had revealed Himself in dramatic ways in the past, He would now work in quieter ways. Instead of Elijah continuing to stand alone for God, God would now put him into the background while the Lord used other people.²¹⁰ Elijah evidently got the message, but he still felt depressed (v. 14). God was dealing with him gently too.

"His [Elijah's] God-given successes had fostered an inordinate pride (cf. vv. 4, 10, 14) that had made him take his own importance too seriously. Moreover, Elijah had come to bask in the glow of the spectacular. He may have fully expected that because of what had been accomplished at Mount Carmel, Jezebel would capitulate and pagan worship would come to an end in Israel--all through his influence!"²¹¹

Yahweh next redirected Elijah to return to Israel to do three things (vv. 15-16). Elijah anointed only Elisha personally (vv. 19-21). He anointed Hazael and Jehu indirectly through his successor, Elisha (2 Kings 8:7-14; 9:1-3). Through these three men God would complete the purge of Baal worship that Elijah had begun (v. 17). God also had 7,000 other faithful followers in Israel through whom He could work (v. 18). The writer mentioned some of these loyal people in the chapters that follow.

Elisha was a prosperous farmer who lived near Abel-meholah (v. 16) in the Jordan Valley, 23 miles south of the Sea of Chinnereth (Galilee). Throwing a prophet's cloak around a person symbolized the passing of the power and authority of the office to that individual.²¹² "What have I done to you" (v. 20) is an idiom that means, "Do as you please." Elisha terminated his former occupation and from then on served as a prophet (cf. Luke 9:62). His sacrifice of his oxen as a burnt offering to Yahweh symbolized his total personal commitment to God (v. 21). Perhaps his 12 pairs of oxen (v. 19) represented the 12 tribes of Israel whom Elisha would now lead spiritually.

"Elijah recruits his attendant and successor at the workplace, as Jesus was to do with many of his followers."²¹³

This closes the so-called Elijah cycle or narrative (chs. 17-19), one of the richest portions of the Old Testament for preaching and teaching.

Guzik: 1Ki 19:1-21

1 Kings 19 - God Encourages Discouraged Elijah

A. Elijah flees to the wilderness.

1. (1-3) Jezebel's threat.

And Ahab told Jezebel all that Elijah had done, also how he had executed all the prophets with the sword. Then Jezebel sent a messenger to Elijah, saying, "So let the gods do to me, and more also, if I do not make your life as the life of one of them by tomorrow about this time." And when he saw that, he arose and ran for his life, and went to Beersheba, which belongs to Judah, and left his servant there.

a. Ahab told Jezebel all that Elijah had done: The report came as a great shock to this champion of Baal and Astarte worship in Israel. She thought so much of these priests that she supported them from the royal treasury - and now they were dead at the hand of Elijah.

b. So let the gods do to me, and more also, if I do not make your life as the life of one of them by tomorrow about this time: Jezebel heard about all that Elijah had done, encompassing the great confrontation at Mount Carmel. Yet her response was not to say, "The silence of Baal and the fire from Yahweh proves that I am wrong and Yahweh is God." Instead, she responded with a vow to kill within 24 hours the man who exposed the lie of Baal worship and displayed the glory of Yahweh.

i. "He probably thought that the miracle at Carmel would have been the means of effecting the conversion of the whole court and of the country, but, finding himself mistaken, he is greatly discouraged." (Clarke)

c. When he saw that, he arose and ran for his life, and went to Beersheba: We cannot say for certain if this was led of God or not. It is clear that God wanted to protect Elijah, but we cannot say if God wanted to protect him at Jezreel or protect him by getting him out of Jezreel. Nevertheless, Elijah went about 80 miles south to Beersheba.

i. "Probably Elijah had played into Jezebel's hand. Had she really wanted Elijah dead, she surely would have seized him without warning and slain him. What she desired was that Elijah and his God be discredited before the new converts what had aided Elijah by executing the prophets of Baal." (Patterson and Austel)

ii. "Elijah failed in the very point at which he was strongest, and that is where most men fail. In Scripture, it is the wisest man who proves himself to be the greatest fool; just as the meekest man, Moses, spoke hasty and bitter words. Abraham failed in his faith, and Job in his patience; so, he who was the most courageous of all men, fled from an angry woman." (Spurgeon)

2. (4) Elijah's depression.

But he himself went a day's journey into the wilderness, and came and sat down under a broom tree. And he prayed that he might die, and said, "It is enough! Now, LORD, take my life, for I am no better than my fathers!"

a. He himself went a day's journey into the wilderness: Beyond the distant city of Beersheba, Elijah secluded himself even more.

b. And he prayed that he might die: This mighty man of prayer - mighty enough to make the rain and the dew stop for three and a half years, and then mighty enough to make it start again at his prayer - now he prayed that he might die.

i. Thankfully, this was a prayer not answered for Elijah. In fact, Elijah was one of the few men in the Bible to never die! We can imagine that as he was caught up into heaven, he smiled and thought of this prayer - and the blessed no that answered his prayer. To receive a no answer from God can be better than receiving a yes answer.

c. It is enough: We sense that Elijah meant, "I can't do this anymore, LORD." The work was stressful, exhausting, and seemed to accomplish nothing. The great work on Mount Carmel did not result in a lasting national revival or return to the LORD.

i. Perhaps Elijah had especially hoped that the events on Mount Carmel would turn around Ahab and Jezebel and the leadership of Israel in general. If so, Elijah forgot that people reject God despite the evidence, not because of the evidence.

ii. "Elijah said, 'It is enough,' yet it was not enough even for his own enjoyment, for the Lord had more blessings in store for him . . . It was so with Elijah, for he was to have that wonderful revelation of God on Mount Horeb. He had more to enjoy, and the later life of Elijah appears to have been one of calm communion with his God; he seems never to have had another fainting fit, but to the end his sun shone brightly without a cloud. So it was not enough; how could he know that it was? It is God alone who knows when we have done enough, and enjoyed enough; but we do not know." (Spurgeon)

d. Now, LORD, take my life, for I am no better than my fathers! When Elijah examined the apparent failure of his work, he instinctively set the blame on his own unworthiness. It was because he was a sinner as the rest of his ancestors that the work seemed to fail.

B. God's ministry to the despairing Elijah.

1. (5-8) God ministers to the physical needs of Elijah.

Then as he lay and slept under a broom tree, suddenly an angel touched him, and said to him, "Arise and eat." Then he looked, and there by his head was a cake baked on coals, and a jar of water. So he ate and drank, and lay down again. And the angel of the LORD came back the second time, and touched him, and said, "Arise and eat, because the journey is too great for you." So he arose, and ate and drank; and he went in the strength of that food forty days and forty nights as far as Horeb, the mountain of God.

a. As he lay and slept under a broom tree: This was the mercy of God extended to Elijah. Physically speaking, he needed rest and replenishment. God gave him rest under a broom tree, and provided miraculous food for the replenishment.

i. God first ministered to Elijah's physical needs. This is not always His order, but physical needs are important. Sometimes the most spiritual thing a person can do is get enough rest and replenishment.

ii. "And how many are there at this day that sit under Elias's juniper, willing and wishing to lay down that heavy burden imposed upon them by the Almighty!" (Trapp)

b. So he ate and drank, and lay down again: Elijah received this rest and replenishment repeatedly from the LORD. One quick nap and one quick meal wasn't enough.

i. "Before entering into that communion with him which was for the correction of his false attitude of fear, He commanded him to eat, thus ministering to his physical weakness." (Morgan)

ii. "The spirit needs to be fed, and the body needs feeding also. Do not forget these matters; it may seem to some people that I ought not to mention such small things as food and rest, but these may be the very first elements in really helping a poor depressed servant of God." (Spurgeon)

iii. "It was very gracious for God to deal this with his servant. We might have expected rebuke or remonstrance, chiding or chastisement; but we would hardly have expected such loving, gentle treatment as this." (Meyer)

c. Arise and eat, because the journey is too great for you: God set Elijah on a 200 mile, 40 day trip to Mount Horeb, also known as Mount Sinai. This shows that God did not demand an immediate recovery from Elijah. He allowed the prophet time to recover from his spiritual depression.

i. "Elijah's forty-day journey is not without significance. Indeed, a straight trip from Beesheba would require little more than a quarter of that time. Therefore the period is designedly symbolic. As the children of Israel had a notable spiritual failure and so were to wander forty years in the wilderness, so a defeated Elijah was to spend forty days in the desert." (Patterson and Austel)

2. (9-10) God allows Elijah to vent his frustrations.

And there he went into a cave, and spent the night in that place; and behold, the word of the LORD came to him, and He said to him, "What are you doing here, Elijah?" So he said, "I have been very zealous for the LORD God of hosts; for the children of Israel have forsaken Your covenant, torn down Your altars, and killed Your prophets with the sword. I alone am left; and they seek to take my life."

a. He went into a cave: Literally, the Hebrew is definite describing the cave. "The cave may well have been the specific 'clift of the rock' where God appeared to Moses (AV, Exodus 33:22) rather than the 'cave-region' generally." (Wiseman)

i. "Perhaps no spot on earth is more associated with the manifested presence of God than that sacred mount." (Meyer)

b. What are you doing here, Elijah? God knew the answer to this question, but it was good for Elijah to speak to the LORD freely and to unburden his heart.

i. "God has ways of teaching all of us in our bones and in our flesh, but he specially knows how to do this with those upon whom he puts any honor in his service. You must not marvel, if God should be pleased to bless you to the conversion of souls, that he should also make you sometimes smart." (Spurgeon)

c. I have been very zealous for the LORD God of hosts: Elijah protested to God, "I have faithfully served You and now look at the danger I am in." To Elijah - and many servants of God since - it seemed unfair that a faithful servant of God should be made to suffer.

d. I alone am left: This was not accurate, but if reflected how Elijah felt. Even back at the confrontation at Mount Carmel Elijah said I alone am left a prophet of the LORD (1 Kings 18:22). Discouraging times make God's servants feel more isolated and alone than they are.

e. I alone am left; and they seek to take my life: Strangely, the reasons Elijah provided were actually important reasons for him to remain alive. If he really was the last prophet or believer alive, should not he seek to live as long as possible? If the enemies of God like Jezebel wanted him dead, should he not seek to defeat her wicked will? Elijah here powerfully showed the unreasonable nature of unbelief and fear.

3. (11-12) God reveals Himself to Elijah.

Then He said, "Go out, and stand on the mountain before the LORD." And behold, the LORD passed by, and a great and strong wind tore into the mountains and broke the rocks in pieces before the LORD, but the LORD was not in the wind; and after the wind an earthquake, but the LORD was not in the earthquake; and after the earthquake a fire, but the LORD was not in the fire; and after the fire a still small voice.

a. Go out, and stand on the mountain before the LORD: God knew what the depressed and discouraged Elijah needed. He needed a personal encounter with God. There was nothing fundamentally wrong with Elijah's theology, but at the time there was something lacking in his experience.

b. Behold, the LORD passed by: God brought His presence before Elijah, but first to show where He was not. The LORD was not in the wind, He was not in the earthquake, He was not in the fire. Like many others, Elijah probably only looked for God in dramatic manifestations. Certainly, God sometimes appears in such ways but He often appears in less dramatic surroundings.

i. "This same lesson has to be learned over and over by us all: let us repeat it, 'Not by might, nor by power, but by my Spirit, saith the Lord.' It is to be lamented that the most of professors obstinately cling to the fatal error of looking for displays of power of one kind or another. I hear that a certain church is seeking for a very clever man: she thinks that God is in the wind . . . That still small voice will be hushed and silent, while the boastings of your wisdom resound like a howling wind or a thunder unaccompanied by rain." (Spurgeon)

c. After the fire a still small voice: This final phenomenon was a marked contrast to the previous manifestations. God actually met Elijah in the quiet whisper of a voice instead of the earth-shaking phenomenon that had gone before.

i. Wiseman calls the still small voice a gentle whisper.

ii. "And now the thunder ceased, and the lightning was gone, and the earth was still, and the wind was hushed, and there was a dead calm, and out of the midst of the still air there came what the Hebrew calls 'a voice of gentle silence,' as if silence had become audible. There is nothing more terrible than an awful stillness after a dread uproar." (Spurgeon)

iii. Elijah perhaps thought that the dramatic display of power at Mount Carmel would turn the nation around. Or perhaps he thought that the radical display of God's judgment against the priests of Baal following the vindication at Mount Carmel would change the hearts of the nation. Neither of these worked. This example is important for Christian ministers, especially preachers, today. It shows that displays of power and preaching God's anger don't necessarily change hearts. Instead, the still small voice of God speaking to the human heart is actually more powerful than outward displays of power or displays of God's judgment.

iii. "Because the success of Carmel melted like the morning mist, he thought that his career had been a failure all along, and that he had brought no one to reverence Jehovah; but he was reading with the eyes of unbelief, and his imagination was leading him rather than the facts of the case. Here are seven thousand people scattered up and down the country to whom God has blessed Elijah's testimony. If he had not blessed his big things as he had desired, yet his little things had prospered greatly. It was Elijah's daily conduct rather than his miracles which had impressed these seven thousand and led them to hold fast their integrity." (Spurgeon)

4. (13-15) After this ministry, God gives Elijah work to do.

So it was, when Elijah heard it, that he wrapped his face in his mantle and went out and stood in the entrance of the cave. Suddenly a voice came to him, and said, "What are you doing here, Elijah?" And he said, "I have been very zealous for the LORD God of hosts; because the children of Israel have forsaken Your covenant, torn down Your altars, and killed Your prophets with the sword. I alone am left; and they seek to take my life." Then the LORD said to him: "Go, return on your way to the Wilderness of Damascus; and when you arrive, anoint Hazael as king over Syria.

a. He wrapped his face in his mantle and went out and stood in the entrance of the cave: Immediately, Elijah sensed that God was present in the still small voice in a way that He was not in the previous, more dramatic phenomenon. Because he sensed the special presence of God, Elijah immediately humbled himself when he wrapped his face in his mantle.

i. "Through horror and dread of God's presence, being sensible that he was neither worthy nor able to endure the sight of God with open face." (Poole)

ii. "He first wrapped his mantle about his face - he became subdued and awe-stricken - full of reverence. Oh! it is a great thing when a sinner is willing to wrap his face when he is confounded, and say, 'I cannot defend my course; I am guilty.' We know that if at our judgment-seat a man pleads guilty, he is punished; but at the judgment-seat of the gospel whoever pleads guilty is forgiven. Wrap your face." (Spurgeon)

b. What are you doing here, Elijah? God asked Elijah the same question - and received the same response - as in 1 Kings 19:9-10. There was something helpful for Elijah in this question and answer process.

c. Go, return on your way . . . anoint Hazael as king over Syria: God gave Elijah something to do. He needed a task to focus on so he could avoid excessive introspection. He needed to stop looking at himself and his own (admittedly difficult) circumstances. He needed to get on with what God wanted him to do.

i. "Then the Lord did what perhaps was best of all for Elijah, he gave him some more work to do. He sent him off about his Master's business again; and I warrant you that, when Elijah went back over that road, it was with a very different step from that which brought him down to Beersheba. He had come along terrified and distressed; but now he goes back with the majesty that belongs to the Tishbite, he is afraid of no Jezebel now." (Spurgeon)

5. (16-18) Further assurance to Elijah.

"Also you shall anoint Jehu the son of Nimshi as king over Israel. And Elisha the son of Shaphat of Abel Meholah you shall anoint as prophet in your place. It shall be that whoever escapes the sword of Hazael, Jehu will kill; and whoever escapes the sword of Jehu, Elisha will kill. Yet I have reserved seven thousand in Israel, all whose knees have not bowed to Baal, and every mouth that has not kissed him."

a. You shall anoint Jehu the son of Nimshi as king over Israel: God had more work for Elijah to do. He would also demonstrate God's choice of Jehu to be the king to succeed the corrupt Ahab and his wife Jezebel.

b. Elisha the son of Shaphat of Abel Meholah you shall anoint as prophet in your place: God gave something else to the discouraged and depressed prophet, beyond work to do. He also gave him a friend and a successor.

i. Elijah needed a friend; the core of his complaint before God was that he was alone. God let him know that there was a man ready to learn from the great prophet and be his disciple and companion.

ii. Elijah also needed hope, and since Elisha would be raised up as a successor to Elijah's prophetic office, Elijah then knew that his work would continue even after his death.

c. It shall be that whoever escapes the sword of Hazael, Jehu will kill; and whoever escapes the sword of Jehu, Elisha will kill: This was another source of encouragement to Elijah. With this promise he knew that ultimately justice would be done, and God would not allow the institutionalized persecution and promotion of idolatry to go unpunished.

d. Yet I have reserved seven thousand in Israel, all whose knees have not bowed to Baal: This was a final encouragement to Elijah. He repeatedly bemoaned that he was alone among the true followers of God (1 Kings 18:22, 19:10, and 19:14). This both assured Elijah that he was not alone and that his work as a prophet had indeed been fruitful.

i. This showed Elijah that his quiet ministry over the years actually bore more fruit than the spectacular ministry at Mount Carmel. "Yet, all the while that vile idolatry was spreading in Israel, the worship of the true God was being retained by seven thousand faithful souls, though Elijah did not know that there was even one beside himself. How were they won to Jehovah? Certainly not by Elijah's impressive demonstration on the top of Carmel, for they were loyal to the Lord before that . . . The still small voice had been doing for Israel what Elijah could not do." (Spurgeon)

6. (19-21) The call of Elisha.

So he departed from there, and found Elisha the son of Shaphat, who was plowing with twelve yoke of oxen before him, and he was with the twelfth. Then Elijah passed by him and threw his mantle on him. And he left the oxen and ran after Elijah, and said, "Please let me kiss my father and my mother, and then I will follow you." And he said to him, "Go back again, for what have I done to you?" So Elisha turned back from him, and took a yoke of oxen and slaughtered them and boiled their flesh, using the oxen's equipment, and gave it to the people, and they ate. Then he arose and followed Elijah, and became his servant.

a. He departed from there, and found Elisha the son of Shaphat: Elijah did what the still small voice of God told him to do. He happened to do it in reverse order than God described to him in the previous passage. Perhaps Elijah believed that he first needed a friend and apprentice.

b. Who was plowing with twelve yoke of oxen before him: Elijah found Elisha and commissioned him to ministry when Elisha was at work.

c. Elijah passed by him and threw his mantle on him: The mantle was the symbol of Elijah's prophetic authority. This was a dramatic symbol that said, "I call upon you to join in my work as a prophet."

i. "The mantle, or pallium, was the peculiar garb of the prophet, as we may learn from Zechariah 13:4; and this was probably made of skin dressed with the hair on. See also 2 Kings 1:8." (Clarke)

d. What have I done to you? This question "Could mean, 'Go back, but remember what I have done to you.' It might be a rebuke at any delay in following." (Wiseman)

i. "Elijah's reply indicates that he himself had not called Elisha; it was God's call. Whether Elisha would follow that call was his own decision." (Patterson and Austel)

e. Took a yoke of oxen and slaughtered them and boiled their flesh, using the oxen's equipment, and gave it to the people, and they ate: This demonstrated Elisha's complete commitment to following Elijah. He destroyed the tools of his trade in a going away party for his family and friends.

i. "Elisha must have had a considerable estate, when he kept twelve yoke of oxen to till the ground. If, therefore, he obeyed the prophetic call, he did it to considerable secular loss." (Clarke)

ii. "Hereby he showed how willingly and joyfully he forsook all his friends, that he might serve God in that high and honourable employment." (Poole)

© 2004 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: 1 Kings (Book Introduction)

THE FIRST AND SECOND BOOKS OF KINGS, in the ancient copies of the Hebrew Bible, constitute one book. Various titles have been given them; in the Septuagint and the Vulgate they are called the Third and Fourth Books of Kings. The authorship of these books is unknown; but the prevailing opinion is that they were compiled by Ezra, or one of the later prophets, from the ancient documents that are so frequently referred to in the course of the history as of public and established authority. Their inspired character was acknowledged by the Jewish Church, which ranked them in the sacred canon; and, besides, it is attested by our Lord, who frequently quotes from them (compare 1Ki 17:9; 2Ki 5:14 with Luk 4:24-27; 1Ki 10:1 with Mat 12:42).

JFB: 1 Kings (Outline)

• ABISHAG CHERISHES DAVID IN HIS EXTREME AGE. (1Ki 1:1-4)
• ADONIJAH USURPS THE KINGDOM. (1Ki. 1:5-31)
• SOLOMON, BY DAVID'S APPOINTMENT, IS ANOINTED KING. (1Ki. 1:32-49)
• ADONIJAH, FLEEING TO THE HORNS OF THE ALTAR, IS DISMISSED BY SOLOMON. (1Ki 1:50-53)
• DAVID DIES. (1Ki 2:1-11)
• SOLOMON SUCCEEDS HIM. (1Ki 2:12-24)
• JOAB SLAIN. (1Ki. 2:28-45)
• SHIMEI PUT TO DEATH. (1Ki 2:34-46)
• SOLOMON MARRIES PHARAOH'S DAUGHTER. (1Ki 3:1)
• HIGH PLACES BEING IN USE, HE SACRIFICES AT GIBEON. (1Ki 3:2-5)
• HE CHOOSES WISDOM. (1Ki 3:6-15)
• HIS JUDGMENT BETWEEN TWO HARLOTS. (1Ki 3:16-28)
• SOLOMON'S PRINCES. (1Ki 4:1-6)
• HIS TWELVE OFFICERS. (1Ki 4:7-21)
• HIS WISDOM. (1Ki 4:29-34)
• HIRAM SENDS TO CONGRATULATE SOLOMON. (1Ki 5:1-6)
• FURNISHES TIMBER TO BUILD THE TEMPLE. (1Ki 5:7-12)
• SOLOMON'S WORKMEN AND LABORERS. (1Ki 5:13-18)
• THE BUILDING OF SOLOMON'S TEMPLE. (1Ki 6:1-4)
• THE CHAMBERS THEREOF. (1Ki 6:5-10)
• GOD'S PROMISES UNTO IT. (1Ki 6:11-14)
• THE CEILING AND ADORNING OF IT. (1Ki 6:15-22)
• THE TIME TAKEN TO BUILD IT. (1Ki 6:37-38)
• BUILDING OF SOLOMON'S HOUSE. (1Ki 7:1)
• OF THE HOUSE OF LEBANON. (1Ki 7:2-7)
• HIRAM'S WORKS. (1Ki. 7:13-51)
• THE DEDICATION OF THE TEMPLE. (1Ki 8:1-12)
• SOLOMON'S BLESSING. (1Ki 8:12-21)
• HIS PRAYER. (1Ki. 8:22-61)
• HIS SACRIFICE OF PEACE OFFERING. (1Ki 8:62-64)
• THE PEOPLE JOYFUL. (1Ki 8:65)
• GOD'S COVENANT IN A SECOND VISION WITH SOLOMON. (1Ki 9:1-9)
• THE MUTUAL PRESENTS OF SOLOMON AND HIRAM. (1Ki 9:10-23)
• SOLOMON'S YEARLY SACRIFICES. (1Ki 9:24-28)
• THE QUEEN OF SHEBA ADMIRES THE WISDOM OF SOLOMON. (1Ki 10:1-13)
• HIS RICHES. (1Ki. 10:14-29)
• SOLOMON'S WIVES AND CONCUBINES IN HIS OLD AGE. (1Ki 11:1-8)
• GOD THREATENS HIM. (1Ki 11:9-13)
• REFUSING THE OLD MEN'S COUNSEL. (1Ki 12:1-5)
• JEROBOAM MADE KING OVER THEM. (1Ki 12:20-33)
• JEROBOAM'S HAND WITHERS. (1Ki. 13:1-22)
• THE DISOBEDIENT PROPHET SLAIN BY A LION. (1Ki 13:23-32)
• AHIJAH DENOUNCES GOD'S JUDGMENTS AGAINST JEROBOAM. (1Ki. 14:1-20)
• REHOBOAM'S WICKED REIGN. (1Ki 14:21-24)
• SHISHAK SPOILS JERUSALEM. (1Ki 14:25-31)
• ABIJAM'S WICKED REIGN OVER JUDAH. (1Ki 15:1-8)
• ASA'S GOOD REIGN. (1Ki 15:9-22)
• NADAB'S WICKED REIGN. (1Ki 15:25-34)
• JEHU'S PROPHECY AGAINST BAASHA. (1Ki 16:1-8)
• ZIMRI'S CONSPIRACY. (1Ki 16:9-22)
• OMRI BUILDS SAMARIA. (1Ki 16:23-28)
• JOSHUA'S CURSE FULFILLED UPON HIEL THE BUILDER OF JERICHO. (1Ki 16:34)
• ELIJAH, PROPHESYING AGAINST AHAB, IS SENT TO CHERITH. (1Ki 17:1-7)
• HE IS SENT TO A WIDOW OF ZAREPHATH. (1Ki 17:8-16)
• HE RAISES HER SON TO LIFE. (1Ki 17:17-24)
• ELIJAH MEETS OBADIAH. (1Ki. 18:1-16)
• ELIJAH, BY PRAYER, OBTAINS RAIN. (1Ki 18:41-46)
• ELIJAH FLEES TO BEER-SHEBA. (1Ki 19:1-3)
• ELISHA FOLLOWS ELIJAH. (1Ki 19:19-21)
• BEN-HADAD BESIEGES SAMARIA. (1Ki 20:1-12)
• THE SYRIANS ARE SLAIN. (1Ki 20:13-20)
• A PROPHET REPROVES HIM. (1Ki 20:35-42)
• NABOTH REFUSES AHAB HIS VINEYARD. (1Ki 21:1-4)
• JEZEBEL CAUSES NABOTH TO BE STONED. (1Ki 21:5-16)
• ELIJAH DENOUNCES JUDGMENTS AGAINST AHAB AND JEZEBEL. (1Ki 21:17-29)
• AHAB SLAIN AT RAMOTH-GILEAD. (1Ki. 22:1-36)

TSK: 1 Kings 19 (Chapter Introduction)

Overview

1Ki 19:1, Elijah, threatened by Jezebel, flees to Beer-sheba; 1Ki 19:4, In the wilderness, being weary of his life, he is comforted by an angel; 1Ki 19:9, At Horeb God appears unto him, sending him to anoint Hazael, Jehu, and Elisha; 1Ki 19:19, Elisha, taking leave of his friends, follows Elijah.

Poole: 1 Kings (Book Introduction)

FIRST BOOK OF KINGS COMMONLY CALLED

THE THIRD BOOK OF THE KINGS

THE ARGUMENT

THESE two Books called Of the Kings, because they treat of the kings of Judah and Israel, were written by the prophets, or holy men of God, living in or near their several times, and by some one of them digested into this order. But whoever was the penman, that these are a part of those Holy Scriptures which were Divinely inspired is sufficiently evident first,

From the concurring testimony of the whole Jewish church in all ages, to whom were committed the oracles of God, Rom 3:2 , who also did faithfully discharge their duty in preserving and delivering them entirely and truly to their posterity from time to time, as plainly appears, because Christ and his apostles, who reproved them freely for their several sins, never taxed them with this fault, of depraving the Holy Scriptures of the Old Testament. Secondly, Because this is manifest concerning divers parcels of them which were taken out of the records of the prophets Nathan, Ahijah, and Iddo, 2Ch 9:29 , and out of the prophecies of Isaiah and Jeremiah; and the rest doubtless were of the same nature.

Thirdly, From the approbation of these books by the New Testament, both generally, as 2Ti 3:16 , All Scripture is given by inspiration from God, &c., which is affirmed concerning all those Holy Scriptures which Timothy had known, from a child, 2Ti 3:15 , and therefore must necessarily be meant of all the books of the Old Testament, which the Jews owned for canonical Scripture; and particularly Rom 11:2,3 , &c., where a passage out of these books is quoted and owned as a part of the Holy Scripture, called the Scripture by way of eminency.

Poole: 1 Kings 19 (Chapter Introduction)

KINGS CHAPTER 19

Elijah, threatened by Jezebel, fleeth to Beer-sheba; is comforted by an angel, 1Ki 19:1-8 . At Mount Horeb, complaining to God, he is strengthened by a special revelation, 1Ki 19:9-14 ; is sent to anoint Hazael, Jehu, and Elisha, 1Ki 19:15-18 . Elisha followeth Elijah, 1Ki 19:19-21 .

MHCC: 1 Kings (Book Introduction)

The history now before us accounts for the affairs of the kingdoms of Judah and Israel, yet with special regard to the kingdom of God among them; for it is a sacred history. It is earlier as to time, teaches much more, and is more interesting than any common histories.

MHCC: 1 Kings 19 (Chapter Introduction)

(1Ki 19:1-8) Elijah flees to the wilderness.

(1Ki 19:9-13) God manifests himself to Elijah.

(1Ki 19:14-18) God's answer to Elijah.

(1Ki 19:19-21) The call of Elisha.

Matthew Henry: 1 Kings (Book Introduction)

An Exposition, with Practical Observations, of The First Book of Kings

Many histories are books of kings and their reigns, to which the affairs of their kingdoms are reduced; this is a piece of honour that has commonly been paid to crowned heads. The holy Scripture is the history of the kingdom of God among men, under the several administrations of it; but there the King is one and his name one. The particular history now before us accounts for the affairs of the kingdoms of Judah and Israel, yet with special regard to the kingdom of God among them; for still it is a sacred history, much more instructive and not less entertaining than any of the histories of the kings of the earth, to which (those of them that are of any certainty) it is prior in time; for though there were kings in Edom before there was any king in Israel, Gen 36:31 (foreigners, in that point of state, got the precedency), yet the history of the kings of Israel lives, and will live, in holy Writ, to the end of the world, whereas that of the kings of Edom is long since buried in oblivion; for the honour that comes from God is durable, while the honour of the world is like a mushroom, which comes up in a night and perishes in a night. - The Bible began with the story of patriarchs, and prophets, and judges, men whose converse with heaven was more immediate, the record of which strengthens our faith, but is not so easily accommodated to our case, now that we expect not visions, as the subsequent history of affairs like ours under the direction of common providence; and here also we find, though not many types and figures of the Messiah, yet great expectations of him; for not only prophets, but kings, desired to see the great mysteries of the gospel, Luk 10:24 - The two books of Samuel are introductions to the books of the Kings, as they relate the origin of the royal government in Saul and of the royal family in David. These two books give us an account of David's successor, Solomon, the division of his kingdom, and the succession of the several kings both of Judah and Israel, with an abstract of their history down to the captivity. And as from the book of Genesis we may collect excellent rules of economics, for the good governing of families, so from these books we may collect rules of politics, for the directing of public affairs. There is in these books special regard had to the house and lineage of David, from which Christ came. Some of his sons trod in his steps, and others did not. The characters of the kings of Judah may be thus briefly given: - David the devout, Solomon the wise, Rehoboam the simple, Abijah the valiant, Asa the upright, Jehoshaphat the religious, Jehoram the wicked, Ahaziah the profane, Joash the backslider, Amaziah the rash, Uzziah the mighty, Jotham the peaceable, Ahaz the idolater, Hezekiah the reformer, Manasseh the penitent, Amon the obscure, Josiah the tender-hearted, Jehoahaz, Jehoiakim, Jehoiachin, and Zedekiah, all wicked, and such as brought ruin quickly on themselves and their kingdom. The number of the good and bad is nearly equal, but the reigns of the good were generally long and those of the bad short, the consideration of which will make the state of Israel not altogether so bad in this period as at first it seems. In this first book we have, I. The death of David, ch. 1 and 2. II. The glorious reign of Solomon, and his building the temple (ch. 3-10), but the cloud his sun set under, ch. 11. III. The division of the kingdoms in Rehoboam, and his reign and Jeroboam's, ch. 12-14. IV. The reigns of Abijah and Asa over Judah, Baasha and Omri over Israel, ch. 15 and 16. V. Elijah's miracles, ch. 17-19. VI. Ahab's success against Benhadad, his wickedness and fall, ch. 20-22. And in all this history it appears that kings, though gods to us, are men to God, mortal and accountable.

Matthew Henry: 1 Kings 19 (Chapter Introduction)

We left Elijah at the entrance of Jezreel, still appearing publicly, and all the people's eyes upon him. In this chapter we have him again absconding, and driven into obscurity, at a time when he could ill be spared; but we are to look upon it as a punishment to Israel for the insincerity and inconstancy of their reformation. When people will not learn it is just with God to remove their teachers into corners. Now observe, I. How he was driven into banishment by the malice of Jezebel his sworn enemy (1Ki 19:1-3). II. How he was met, in his banishment, by the favour of God, his covenant-friend. 1. How God fed him (1Ki 19:4-8). 2. How he conversed with him, and manifested himself to him (1Ki 19:9, 1Ki 19:11-13), heard his complaint (1Ki 19:10-14), directed him what to do (1Ki 19:15-17), and encouraged him (1Ki 19:18). III. How his hands were strengthened, at his return out of banishment, by the joining of Elisha with him (1Ki 19:19-21).

Constable: 1 Kings (Book Introduction)

Introduction

Title

The Books of 1 and 2 Kings received their names because they document the reigns of the 40 kings of the kingdoms of Israel and Judah following David.¹

In the Hebrew Bible 1 and 2 Kings were one book until the sixteenth century. The ancients regarded them as the continuation of the narrative begun in Samuel. The Septuagint (Greek) translation of the Hebrew text, dating from about 250 B.C., was the first to divide Kings into two books. That division has continued to the present day. The Septuagint translators, however, called these two books 3 and 4 Kingdoms. First and 2 Kingdoms were our 1 and 2 Samuel. Jerome's Vulgate (Latin) translation, which dates about A.D. 400, changed the name from Kingdoms to Kings.

"The English Bible presents the books primarily as historical accounts. Their placement next to 1, 2 Chronicles demonstrates the collectors' interest in detailing all the events of Israel's history. In contrast, the Hebrew Bible places Joshua-Kings with the prophets, which highlights their common viewpoints. This decision implies that 1, 2 Kings are being treated as proclamation and history."²

Writer and Date

Most Old Testament scholars today believe several different individuals wrote and edited Kings because of theories concerning textual transmission that have gained popularity in the last 150 years. However, many conservatives have continued to follow the older tradition of the church that one individual probably put Kings together.³ This view finds support in the stylistic and linguistic features that run through the whole work and make it read like the product of a single writer. Some of these features are the way the writer described and summarized each king's reign, the consistent basis on which he evaluated all the kings, and recurring phrases and terms.

The identity of the writer is unknown today and has been for centuries. Ancient Jewish tradition suggested Ezra or Ezekiel as possible writers since both of these men were biblical writers who lived after the Babylonian exile. The record of King Jehoiachin's release from Babylonian captivity (2 Kings 25:27-30) points to a date of final composition sometime after that event. Jeremiah has traditional Talmudic support as well though he never went to Babylon but died in Egypt. Of course, someone else may have written Kings. Scholars have suggested these men only because they were famous writers who lived when Kings reached its final form.

Most non-conservatives date Kings considerably later than the sixth or fifth centuries.⁴

Scope

The historical period Kings covers totals about 413 years. The events that frame this period were Solomon's coronation as co-regent with David (973 B.C.) and Jehoiachin's release from Babylonian exile (560 B.C.).

However, most of Kings deals with the period that spans Solomon's coronation and the destruction of Jerusalem in 586 B.C., a period of 387 years. In terms of the temple, at the beginning we see the temple built and at the end the temple burnt.

". . . 1, 2 Kings present Israel's history as a series of events that describe how and why the nation fell from the heights of national prosperity to the depths of conquest and exile."⁵

"More specifically, 1, 2 Kings explain how and why Israel lost the land it fought so hard to win in Joshua and worked so hard to organize in Judges and 1, 2 Samuel."⁶

"Plot relates the causes and effects in a story. Thus, the story line in 1, 2 Kings may be that Israel went into exile, but the plot is Israel went into exile because of its unfaithfulness to God. To make cause and effect unfold, plots normally have at least two basic aspects: conflict and resolution. A plot's conflict is the tension in a story that makes it an interesting account, while a plot's resolution is the way the conflict is settled. How the author develops these two components usually decides the shape and effectiveness of the plot."⁷

This historical period is more than twice that of the one the Books of Samuel covered, which was about 150 years in length. The Book of Judges covers about 300 years of Israel's history.

The dates of the kings of Israel and Judah that I have used in the following notes are those of Edwin Thiele.⁸ He has worked out the many problems regarding these dates more satisfactorily than anyone else in the opinion of most scholars.⁹

Message¹⁰

The fact that this book opens and closes with death should be a clue as to its message.

It opens with David's death, and it closes with Ahab's death. The intervening period of about a century and a half is a story of national decline, disruption, disintegration, and disaster. Israel and Judah passed from affluence and influence to poverty and paralysis.

There is an emphasis in this book on thrones.

Obviously there were the thrones of Judah and Israel on earth with their kings who succeeded one another. However there is also the throne in heaven with its one King. Rehoboam and Jeroboam had their successors, the kings who replaced one another. Yahweh also in a sense had His successors, the prophets who replaced one another as His messengers to the people. While the kings remind us of the thrones on earth, the prophets remind us of the throne in heaven.

The thrones on earth present a story of disruption, disintegration, and disaster in both kingdoms, Judah and Israel. This trend continued despite changes in the methods the various rulers employed to govern their people.

Solomon's method of government was oppression. He taxed the people greatly and conscripted them into government service. The result was material magnificence. He multiplied riches and manifested great displays in the temple, the palace, and throughout his kingdom. He increased the military strength of the nation. Nevertheless in the process he ground down the people. The state became more important than the people. The testimony to this appears in 12:4. The result was dissatisfaction with Solomon's method of government.

In reaction to this method Rehoboam chose a new method of government: autocracy. He decided to tighten his grip on the people so he could control them (12:14). He believed the people should trust in their rulers, but he did not trust in God. Consequently he failed. Autocracy led to revolution (12:16).

Jeroboam chose a third method of government: democracy. He let the people determine how they would live. While this resulted in more pleasant conditions for the people, it also resulted in ultimate disaster for his nation. Notice what democracy produced in Jeroboam's day: 12:27-29. People cannot rule themselves effectively. We need God to govern us. Jeroboam believed rulers should trust in the people, but he did not trust in God. Consequently he failed. He made religion convenient, and the people became corrupt (12:30-31).

Rehoboam's successors in Judah chose a method of government we could call government by policy. That is, they chose to follow precedent, the pattern of their predecessors, rather than getting and following God's direction for their nation. There were some exceptions to this approach, but on the whole this was Judah's method of government.

Jeroboam's successors in Israel, however, chose a different method of government: selfishness. The kings of Israel cared little for the people of Israel. What concerned them primarily was what they could get out of being king for themselves. That is why the story of the kingdom of Israel is a story of intrigue, assassinations, and much bloodshed.

In summary, every form of human government results in disastrous failure if people do not acknowledge God's sovereignty. People cannot govern themselves effectively. The result is always decline, disruption, and disintegration. This is one of the great revelations of 1 Kings.

However there is another throne in view in this book: the throne in heaven. Whereas 1 Kings reveals that human government always fails, it also reveals that God's government never fails. There are two ways God exercised His kingship over His people during Israel's monarchy.

First, He broke in on human life with messages that the prophets delivered. Ahijah announced the division of the kingdom (11:26-39). Later he announced the death of Jeroboam's son (14:4-16). Shemaiah directed Rehoboam not to fight against Jeroboam (12:21-24). An unnamed prophet announced the fate of Jeroboam's altar (13:1-10). Jehu announced Baasha's doom (16:1-4). Elijah vindicated Yahweh in the days of Ahab's apostasy (chs. 17-21). Another unnamed prophet rebuked Ahab for allowing Ben-Hadad to escape (20:35-43). Micaiah foretold Israel's scattering (22:8-28). These are all evidences that God was governing His people independently of the kings when they forgot Him. The heavenly throne ruled in spite of the earthly thrones.

The second way God exercised His rule, in addition to sending messages by the prophets, was by directly and indirectly intervening in the lives of His people. He appeared and spoke directly to Solomon, which resulted in the building of the temple. He raised up an adversary to Solomon, namely Jeroboam. He slew Abijah. He withheld rain and brought famine. He sent fire from heaven on Mt. Carmel. He sent rain. He appeared to Elijah in an earthquake. He enticed Ahab into battle through the mouths of lying prophets.

In short, God ruled by exercising direct and indirect influence over people, by directly intervening and by controlling circumstances occasionally. He manipulated history. God sits in perfect control and continuity over all the human chaos that peoples' failure to rule themselves causes.

The message of the book, therefore, is that when people exclude God, every method of human government will fail; but even so God is still on His throne and is in control.

If people exclude God, every method of government ends in disaster. Even though in Solomon's reign the king emphasized religious forms and ceremonies, internal development, foreign treaties, and intellectual attainment, his oppression did not bring stability and peace. Autocracy will end in revolution eventually. Democracy that locks God out can result in the most terrible consequences for the people whose interests it professes to advocate. Government by policy can only deteriorate. Selfish rulers will only rape their nations.

Man cannot govern himself because he does not know himself apart from God's Word. How can he govern others about whom he knows even less? If people do not submit to the throne in heaven, no matter what method of government they choose, they will fail. As Christians, we must remember who is in control. We must look beyond our government to our God.

First Kings also reveals God's method in the midst of human failures.

First, when a throne on earth rebels against the throne in heaven God abandons that throne on earth. He separated Himself from it. He allowed the evil choices of the rulers to work themselves out to their inevitable consequences. Departure leads to disaster. Apostasy results in awful consequences (cf. Rom. 1).

Second, God keeps some consciousness of Himself and His government alive in the hearts and minds of a remnant. The prophets spoke. All Christians exercise that ministry today. We should speak for God to our generation.

Third, God maintains ultimate control. He controls history directly and indirectly so His purposes get accomplished. The Christian never needs to panic. God has revealed His plan for history. Knowledge of the Word should give us stability in uncertain times.

What I have said is true on the national scale is also true on the individual level. If a person excludes God from his or her life, no matter how the person may live, he or she will fail. We can resist God's authority, but we cannot overcome it. People only break themselves by refusing to submit to the throne in heaven. People need reminding of the throne in heaven. These principles have worked out throughout history. God's plan moves ahead.

Constable: 1 Kings (Outline)

Outline

I. The reign of Solomon chs. 1-11

A. Solomon's succession to David's throne 1:1-2:12

1. David's declining health 1:1-4

2. Adonijah's attempt to seize the throne 1:5-53

3. David's charge to Solomon 2:1-9

4. David's death 2:10-12

B. The foundation of Solomon's reign 2:13-4:34

1. Solomon's purges 2:13-46

2. Solomon's wisdom from God ch. 3

3. Solomon's political strength ch. 4

C. Solomon's greatest contribution chs. 5-8

1. Preparations for building ch. 5

2. Temple construction ch. 6

3. Solomon's palace 7:1-12

4. The temple furnishings 7:13-51

5. The temple dedication ch. 8

D. The fruits of Solomon's reign chs. 9-11

1. God's covenant with Solomon 9:1-9

2. Further evidences of God's blessing 9:10-28

3. Solomon's greatness ch. 10

4. Solomon's apostasy ch. 11

II. The divided kingdom -1 Kings 12-2 Kings 17

A. The first period of antagonism 12:1-16:28

1. The division of the kingdom ch. 12

2. Jeroboam's evil reign in Israel 12:25-14:20

3. Rehoboam's evil reign in Judah 14:21-31

4. Abijam's evil reign in Judah 15:1-8

5. Asa's good reign in Judah 15:9-24

6. Nadab's evil reign in Israel 15:25-32

7. Baasha's evil reign in Israel 15:33-16:7

8. Elah's evil reign in Israel 16:8-14

9. Zimri's evil reign in Israel 16:15-20

10. Omri's evil reign in Israel 16:21-28

B. The period of alliance -1 Kings 16:29-2 Kings 9:29

1. Ahab's evil reign in Israel 16:29-22:40

2. Jehoshaphat's good reign in Judah 22:41-50

3. Ahaziah's evil reign in Israel -1 Kings 22:51-2 Kings 1:18

(Continued in notes on 2 Kings)

One writer observed that a chiastic structure marks the Books of Kings.¹¹

A Solomon/United Monarchy -- 1 Kings 1:1-11:25

B Jeroboam/Rehoboam; the division of the kingdom -- 1 Kings 11:26-14:31

C Kings of Judah/Israel -- 1 Kings 15:1-16:22

D The Omride dynasty; the rise and fall of the Baal cult in Israel and Judah -- -1 Kings 16:23-2 Kings 12

C' Kings of Judah/Israel -- 2 Kings 13-16

B' The fall of the Northern Kingdom -- 2 Kings 17

A' The Kingdom of Judah -- 2 Kings 18-25.

Constable: 1 Kings

1 Kings

Bibliography

Aharoni, Yohanan. "The Building Activities of David and Solomon." Israel Exploration Journal 24:1(1974):13-16.

Aharoni, Yohanan, and Michael Avi-Yonahl. The Macmillan Bible Atlas. Revised ed., New York: Macmillan Publishing Co., 1977.

Albright, William F. Archaeology and the Religion of Israel. 5th ed. Baltimore: Johns Hopkins Press, 1968.

_____. The Archaeology of Palestine. 1949 Revised ed. Pelican Archaeology series. Harmondsworth, Middlesex, Eng.: Penguin Books, 1956.

_____. "Two Cressets From Marisa and the Pillars of Jachin and Boaz." Bulletin of the American Schools of Oriental Research 85 (February 1942):18-27.

_____. Yahweh and the Gods of Canaan. Garden City, N.Y.: Doubleday, 1969.

Allen, Nigel. "Jeroboam and Shechem." Vetus Testamentum 24:3(July1974):353-57.

Allen, Ronald B. "Elijah the Broken Prophet." Journal of the Evangelical Theological Society 22:3(1979):193-202.

Andersen, Francis I. "The Socio-Juridical Background of the Naboth incident." Journal of Biblical Literature 85(1966):46-57.

"Annotated Bibliography on I Kings." Biblical Viewpoint 17:1 (April 1973):57-63.

Ap-Thomas, D. R. "Elijah on Mount Carmel." Palestine Exploration Quarterly 92(1960):146-55.

Archer, Gleason L., Jr. "Old Testament History and Recent Archaeology From Solomon to Zedekiah." Bibliotheca Sacra 127:507 (July-September 1970):195-211.

_____. A Survey of Old Testament Introduction. Revised ed. Chicago: Moody Press, 1974.

Auld, A. Graeme. I & II Kings. Daily Study Bible Series. Philadelphia: Westminster Press, 1986.

_____. "Prophets and Prophecy in Jeremiah and Kings." Zeitschrift für die Alttestamentliche Wissenschaft 96:1(1984):66-82.

B., J. G. Short Meditations on Elisha. New York: Loizeaux Brothers, n.d.

Ball, E. "The Co-Regency of David and Solomon (1 Kings 1). Vetus Testamentum 27:3 (July 1977):268-79.

Bartlett, John R. "The Moabites and Edomites." In Peoples of Old Testament Times, pp. 229-258. Edited by D. J. Wiseman. Oxford: Clarendon Press, 1973.

Battenfield, James R. "YHWH's Refutation of the Baal Myth through the Actions of Elijah and Elisha." In Israel's Apostasy and Restoration: Essays in Honor of Roland K. Harrison, pp. 19-37. Edited by Avraham Gileadi. Grand Rapids: Baker Book House, 1988.

Baxter, J. Sidlow. Explore the Book. 6 vols. London: Marshall, Morgan, and Scott, n.d.; reprint ed., 6 vols. in 1, Grand Rapids: Zondervan Publishing House, 1966.

Berlin, Adele. "Characterization in Biblical Narrative: David's Wives." Journal for the Study of the Old Testament 23 (July 1982):69-85.

Berry, George Ricker. "The Glory of Yahweh and the Temple." Journal of Biblical Literature 56(1937):115-17.

Bright, John A. A History of Israel. Philadelphia: Westminster Press, 1959.

Brindle, Wayne A. "The Causes of the Division of Israel's Kingdom." Bibliotheca Sacra 141:563 (July-September 1984):223-33.

Bronner, Leah. The Stories of Elijah and Elisha. Leiden, Netherlands: E. J. Brill, 1968.

Burney, C. F. Judges and Kings. Reprint ed. New York: KTAV Publishing House, 1970.

Bury, J. B.; S. A. Cook; and F. E. Adcock, eds. The Cambridge Ancient History. 12 vols. 2nd ed. reprinted. Cambridge, Eng.: University Press, 1928.

Carroll, R. P. "The Elijah-Elisha Sagas: Some Remarks on Prophetic Succession in Ancient Israel." Vetus Testamentum 19:4 (October 1969):408-14.

Childs, Brevard S. Old Testament Theology in a Canonical Context. Philadelphia: Fortress Press, 1986.

Chisholm, Robert B., Jr. "Does God Deceive?" Bibliotheca Sacra 155:617 (January-March 1998):11-28.

_____. "The Polemic against Baalism in Israel's Early History and Literature." Bibliotheca Sacra 151:603 (July-September 1994):267-83.

Cohen, Rudolph. "The Fortresses King Solomon Built to Protect His Southern Border." Biblical Archaeology Review 11:3 (May-June 1985):56-70.

_____. "Solomon's Negev Defense Line Contained Three Fewer Fortresses." Biblical Archaeology Review 12:4 (July-August 1986):40-45.

Cohen, Shaye J. D. "Solomon and the Daughter of Pharaoh: Intermarriage, Conversion, and the Impurity of Women." Journal of the Ancient Near Eastern Society 16-17 (1984-85):23-27.

Cohn, Robert L. "The Literary Logic of 1 Kings 17-19." Journal of Biblical Literature 101:3 (September 1982):333-50.

_____. "Literary Technique in the Jeroboam Narrative." Zeitschrift für die Alttestamentliche Wissenschaft 97 (1985):23-35.

Constable, Thomas L. "Analysis of Bible Books--Old Testament." Paper submitted for course 685 Analysis of Bible Books--Old Testament. Dallas Theological Seminary, January 1967.

_____. "1 Kings." In The Bible Knowledge Commentary: Old Testament, pp. 483-536. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

Crenshaw, James L. Old Testament Wisdom: An Introduction. Atlanta: John Knox, 1981.

Crockett, William Day. A Harmony of the Books of Samuel, Kings, and Chronicles. Grand Rapids: Baker Book House, 1973.

Cross, Frank M, Jr. Canaanite Myth and Hebrew Epic. Cambridge: Harvard University Press, 1973.

_____. "An Interpretation of the Nora Stone." Bulletin of the American Schools of Oriental Research 208 (December 1972):13-19.

Danelius, Eva. "The Sins of Jeroboam Ben-Nebat." Jewish Quarterly Review 58:(1967-68):95-114 and 204-23.

Darby, John Nelson. Synopsis of the Books of the Bible. 5 vols. Revised ed. New York: Loizeaux Brothers Publishers, 1942.

Davis, John J., and John C Whitcomb. A History of Israel. Reprint ed., Grand Rapids: Baker Book House, 1980.

Day, John. "Asherah in the Hebrew Bible and Northwest Semitic Literature." Journal of Biblical Literature 105:3 (September 1986):385-408.

de Vaux, Roland. Ancient Israel: Its Life and Institutions. 2 vols. Translated by John McHugh. New York: McGraw-Hill, 1961.

DeVries, Simon. 1 Kings. Word Biblical Commentary. Waco: Word Books, 1985.

Dumbrell, William J. "What Are You Doing Here? Elijah at Horeb." Crux 22:1 (March 1986):12-19.

Edwards, I. E. S. "Egypt: From the Twenty-second to the Twenty-fourth Dynasty." In Cambridge Ancient History. 3rd ed. Edited by John Boardman, et al. Cambridge, Eng.: Cambridge University Press, 1982.

Farrar, F. W. The First Book of Kings. Reprint ed. Minneapolis: Klock and Klock, 1981.

Fensham, F. C. "A Few Observations on the Polarisation between Yahweh and Baal in I Kings 17-19." Zeitschrift für die Alttestamentliche Wissenschaft 92:2 (1980):227-36.

Fritz, Volkmar. "Temple Architecture." Biblical Archaeology Review 13:4 (July-August 1987):38-49.

Gaebelein, Arno C. The Annotated Bible. 4 vols. Reprint ed. Chicago: Moody Press, and New York: Loizeaux Brothers, Inc., 1970.

Galil, Gershon. "The Message of the Book of Kings in Relation to Deuteronomy and Jeremiah." Bibliotheca Sacra 158:632 (October-December 2001):406-14.

Gates, John T., and Harold Stigers. "First and Second Kings." In The Wycliffe Bible Commentary, pp. 307-66. Edited by Charles F. Pfeiffer and Everett F. Harrison. Chicago: Moody Press, 1962.

Gray, John. I & II Kings. Old Testament Library series. London: SCM Press, 1964; revised ed., Philadelphia: Westminster Press, 1970.

Green, Alberto R. "Israelite Influence at Shishak's Court." Bulletin of the American Schools of Oriental Research 233 (1979):59-62.

Gross, Walter. "Lying Prophet and Disobedient Man of God in 1 Kings 13: Role Analysis as an Instrument of Theological Interpretation of an OT Narrative Text." Semeia 15 (1979):97-135.

Gunn, David M. "David and the Gift of the Kingdom (2 Samuel 2-4, 9-20, 1 Kings 1-2)." Semeia 3 (1975):14-45.

Halpern, Baruch. The Constitution of the Monarchy in Israel. Harvard Semitic Monograph 25. Chico, Calif.: Scholars Press, 1981.

_____. "Levitic Participation in the Reform Cult of Jeroboam I." Journal of Biblical Literature 95:1 (1976):31-42.

Harrison, Roland K. Introduction to the Old Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1969.

Harton, George M. "Fulfillment of Deuteronomy 28-30 in History and in Eschatology." Th.D. dissertation, Dallas Theological Seminary, 1981.

Hayman, Leo. "A Note on I Kings 18:27." Journal of Near Eastern Studies 10(1951):57-58.

Heater, Homer, Jr. "A Theology of Samuel and Kings." In A Biblical Theology of the Old Testament, pp. 115-55. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

Hendricks, Howard G. Taking A Stand. Portland: Multnomah Press, 1983.

Herrmann, Siegfried. A History of Israel in Old Testament Times. Philadelphia: Fortress Press, 1975.

Hickman, D. "The Chronology of Israel and Judah." Catastrophism and Ancient History 7:2 (July 1985):57-70; 8:1 (January 1986):5-23.

Hoffmeier, James K. "Egypt As an Arm of Flesh: A Prophetic Response." In Israel's Apostasy and Restoration: Essays in Honor of Roland K. Harrison, pp. 79-97. Edited by Avraham Gileadi. Grand Rapids: Baker Book House, 1988.

House, Paul R. 1, 2 Kings. New American Commentary series. N.c.: Broadman & Holman Publishers, 1995.

Hurowitz, V. I Have Built You an Exalted House: Temple Building in the Bible in Light of Mesopotamian and Northwest Semitic Writing. Journal for the Study of the Old Testament Supplement 115. Sheffield, Eng.: Sheffield Academic Press, 1992.

Johnson, John E. "The Old Testament Offices as Paradigm for Pastoral Identity." Bibliotheca Sacra 152:606 (April-June 1995):182-200.

Jones, Gwilym H. 1 and 2 Kings. 2 vols. New Century Bible Commentary series. Grand Rapids: Wm. B. Eerdmans Publishing Co., and London: Marshall, Morgan, and Scott, 1984.

Josephus, Flavius. The Works of Flavius Josephus. Translated by William Whiston. Antiquities of the Jews. London: T. Nelson and Sons, 1866.

Kaufman, Asher S. "Where the Ancient Temple of Jerusalem Stood." Biblical Archaeology Review 9:2 (March-April 1983):40-59.

Keil, C. F. The Books of the Kings. Translated by James Martin. Biblical Commentary on the Old Testament. Reprint ed., Grand Rapids: Wm. B. Eerdmans Publishing Co., n.d.

Kitchen, K. A. The Bible In the World. Downers Grove, Ill.: InterVarsity Press, 1977.

_____. "The Old Testament in its Context: 4 The Twin Kingdom, Judah and Assyria (c. 930-640 BC)." Theological Students' Fellowship Bulletin 62 (1972):2-10.

Klein, Ralph W. "Jeroboam's Rise to Power." Journal of Biblical Literature 89:2 (June 1970):217-18.

_____. "Once More: Jeroboam's Rise to Power.'" Journal of Biblical Literature 92:4(December 1973):582-84.

Krummacher, F. W. Elijah the Tishbite. Reprint ed. Grand Rapids: Zondervan Publishing House, n.d.

Lange, John Peter, ed. Commentary on the Holy Scriptures. 12 vols. Reprint ed., Grand Rapids: Zondervan Publishing House, 1960. Vol. 3: Samuel-Kings, by Chr. Fr. David Erdmann and Karl Chr. W. T. Bahr. Translated, enlarged, and edited by C. H. Toy, John A. Broadus, Edwin Harwood, and W. G. Sumner.

Liver, J. "The Books of the Acts of Solomon." Biblica 48:1(1967):75-101.

Long, Burke O. "A Darkness Between Brothers: Solomon and Adonijah." Journal for the Study of the Old Testament 19 (February 1981):79-94.

Luckenbill, D. D. "Benhadad and Hadadezer." American Journal of Semitic Languages 27(1911):267-84.

Lundquist, John M. "Temple, Covenant, and Law in the Ancient Near East and in the Old Testament." In Israel's Apostasy and Restoration: Essays in Honor of Roland K. Harrison, pp. 293-305. Edited by Avraham Gileadi. Grand Rapids: Baker Book House, 1988.

Lust, J. "A Gentle Breeze or a Roaring Thunderous Sound?" Vetus Testamentum 25:1(January 1975):110-15.

Maller, Allen S. "Hiram from Tyre." Journal or Reform Judaism 29:2(Spring 1982):41-42.

Mayhue, Richard L. "False Prophets and the Deceiving Spirit." Master's Seminary Journal 4:2 (Fall 1993):135-63.

Mazar, Benjamin. "The Campaign of Pharaoh Shishak to Palestine." Vetus Testamentum Supplements 4 (1957):57-66.

McFall, Leslie. "A Translation Guide to the Chronological Data in Kings and Chronicles." Bibliotheca Sacra 148:589 (January-March 1991):3-45.

McNeely, Richard I. First and Second Kings. Everyman's Bible Commentary series. Chicago: Moody Press, 1979.

McNicol, Allan J. "The Heavenly Sanctuary in Judaism: A Model for Tracing the Origin of an Apocalypse." Journal of Religious Studies 13:2 (1987):66-94.

Meyer, F. B. Elijah and the Secret of His Power. Chicago: Fleming H. Revell, n.d.

Mitchell, T. C. "Israel and Judah Until the Revolt of Jehn (931-841 B.C.)." In Cambridge Ancient History. 3rd ed. Edited by John Boardman, et al. Cambridge, Eng.: Cambridge University Press, 1982.

Miller, J. Max. "So Tibni Died." Vetus Testamentum 18(1968):392-94.

Monson, James M. The Land Between. Jerusalem: By the author, P.O. Box 1276, 1983.

Montgomery, James A. A Critical and Exegetical Commentary on the Books of Kings. International Critical Commentary series. Edited by Henry Snyder Gehman. Edinburgh: T. and T. Clark, 1967.

_____. "Archival Data in the Books of Kings." Journal of Biblical Literature 53(1934):46-52.

Morgan, G. Campbell. Living Messages of the Books of the Bible. 2 vols. New York: Fleming H. Revell Co., 1912.

Morgenstern, Julian. "Chronological Data of the Dynasty of Omri." Journal of Biblical Literature 59(1940):385-96.

Myers, Jacob. II Chronicles. Anchor Bible series. Garden City, N.Y.: Doubleday, 1965.

Napier, B. D. "The Omrides of Jezreel." Vetus Testamentum 9 (1959):366-78.

Nelson, R. D. First and Second Kings. Interpretation: A Biblical Commentary for Preaching and Teaching series. Louisville: John Knox, 1987.

Newsome, James D., Jr. ed. A Synoptic Harmony of Samuel, Kings, and Chronicles. Grand Rapids: Baker Book House, 1986.

Noth, Martin. The Deuteronomistic History. Journal for the Study of the Old Testament Supplement Series, 15. Sheffield, Eng.: JSOT Press, 1981.

Oppenheim, A. Leo. Ancient Mesopotamia. Chicago: University of Chicago Press, 1964.

Oswalt, John N. "The Golden Calves and the Egyptian Concept of Deity." Evangelical Quarterly 45 (1973):13-20.

Ovellette, Jean. "The Solomonic Debir according to the Hebrew Text of I Kings 6." Journal of Biblical Literature 89:3 (September 1970):338-43.

Parker, Kim Ian. "Repetition as a Structuring Device in 1 Kings 1-11." Journal for the Study of the Old Testament 42 (October 1988):19-27.

Patterson, Richard D. "The Widow, the Orphan, and the Poor in the Old Testament and the Extra-Biblical Literature." Bibliotheca Sacra 130:519 (July-September 1973):223-34.

Patterson, Richard D., and Hermann J Austel. "1, 2 Kings." In 1 Kings--Job. Vol. 4 of The Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and Richard P. Polcyn. Grand Rapids: Zondervan Publishing House, 1988.

Payne, J. Barton. The Theology of the Older Testament. Grand Rapids: Zondervan Publishing House, 1962.

Pfeiffer, Charles F., and Howard F. Vos. The Wycliffe Historical Geography of Bible Lands. Chicago: Moody Press, 1967.

Porten, Bezalel. "The Structure and Theme of the Solomon Narrative (1 Kings 3-11)." Hebrew Union College Annual 38 (1967):93-128.

Pritchard, James B., ed. Ancient Near Eastern Texts Relating to the Old Testament. 2nd ed. Princeton: Princeton University Press, 1955.

Rasmussen, Carl G. "The Economic Importance of Caravan Trade for the Solomonic Empire." In A Tribute to Gleason Archer, pp. 153-66. Edited by Walter C. Kaiser Jr. and Ronald F. Youngblood. Chicago: Moody Press, 1986.

Rendsburg, Gary A. "The Mock of Baal in 1 Kings 18:27." Catholic Biblical Quarterly 50:3 (July 1988):414-17.

Rice, Gene. Nations under God. International Theological Commentary series. Grand Rapids: Wm. B. Eerdmans Publishing Co., and Edinburgh: The Handsel Press Ltd., 1990.

Ringgren, Helmer. Religions of the Ancient Near East. Philadelphia: Westminster Press, 1973.

Rofe, Alexander. "The Vineyard of Naboth: The Origin and Message of the Story." Vetus Testamentum 38:1 (1988):89-104.

Rogers, Jeffrey S. "Narrative Stock and Deuteronomistic Elaboration in 1 Kings 2." Catholic Biblical Quarterly 50:3 (July 1988):398-413.

Rowley, H. H. "Elijah on Mount Carmel." Bulletin of the Johns Rylands Library 43:1 (September 1960):190-219.

Ruth, Richard L. "The Doctrine of Dreams." Bibliotheca Sacra 124:500 (October-December 1968):360-64.

Ruthven, Jon. "A Note on Elijah's Fire from Yahweh.'" Journal of the Evangelical Theological Society 12:2 (1969):111-15.

Saint-Laurent, George. "Light from Ras Shamra on Elijah's Ordeal upon Mount Carmel." In Scripture in Context, pp. 123-39. Edited by Carl D. Evans, et al. Pittsburgh: Pickwick, 1980.

Savran, George. "1 and 2 Kings." In The Literary Guide to the Bible, pp. 146-64. Edited by Robert Alter and Frank Kermode. Cambridge: Harvard University Press, 1987.

Schulman, Alan R. "Diplomatic Marriage in the Egyptian New Kingdom." Journal of Near Eastern Studies 38 (1979):177-193.

Schwantes, Siegfried J. A Short History of the Ancient Near East. Grand Rapids: Baker Book House, 1965.

Selms, A. Van. "The Origin of the Title The King's Friend.'" Journal of Near Eastern Studies 16 (1957):118-23.

Shea, William H. "A Note on the Date of the Battle of Qarqar." Journal of Cuneiform Studies 29 (1977):240-42.

Simon, Uriel. "I Kings 13: A Prophetic Sign--Denial and Persistence." Hebrew Union College Annual 47 (1976):81-117.

Slotki, I. W. Kings. London: Soncino Press, 1950.

Smith, James E. "Prolegomena to the Study of Kings." Seminary Review 21:3 (September 1975):77-115.

Soards, Marion L., Jr. "Elijah and the Lord's Word: A Study of I Kings 17:17-24." Studia Biblica et Theologica 13:1 (April 1983):39-50.

Soggin, J. Alberto. "Compulsory Labor Under David and Solomon." In Studies in the Period of David and Solomon and Other Essays, pp. 259-67. Edited by Tomoo Ishida. Winona Lake, Ind.: Eisenbrauns, 1983.

Smith, Morton. "The So-Called Biography of David' in the Books of Samuel and Kings." Harvard Theological Review 44 (1951):167-69.

Smith, J. M. P. "The Character of King David." Journal of Biblical Literature 52 (1933):1-11.

Student Map Manual. Jerusalem: Pictorial Archive (Near Eastern History) Est., 1979.

Thiele, Edwin R. A Chronology of the Hebrew Kings. Contemporary Evangelical Perspectives series. Grand Rapids: Zondervan Publishing House, 1981.

_____. "Coregencies and Overlapping Reigns Among the Hebrew Kings." Journal of Biblical Literature 93 (1974):174-200.

_____. The Mysterious Numbers of the Hebrew Kings. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1965.

Thomsom, H. C. "A Row of Cedar Beams." Palestinian Exploration Quarterly 92 (1960):57-63.

"Tirzah: An Early Capital of Israel." Buried History 22:1 (March 1986):14-24.

Torcszyner, Harry. "The Riddle in the Bible." Hebrew Union College Annual 1 (1924):125-49.

Tromp, Nicholas J. "Water and Fire on Mount Carmel." Biblica 56:4 (1975):480-502.

Ullendorff, Edward. "The Queen of Sheba." Bulletin of the John Rylands Library 45:2 (1963):486-504.

Unger, Merrill F. Israel and the Aramaeans of Damascus. Reprint ed. Grand Rapids: Baker Book House, 1980.

Ussishkin, David. "King Solomon's Palaces." Biblical Archaeologist 36 (1973):78-105.

Van Beek, Gus W. "Frankincense and Myrrh." Biblical Archaeologist 23:3 (September 1960):70-95.

Von Wyrick, Stephen. "Israel's Golden Calves." Biblical Illustrator 13:1 (Fall 1986):3, 9-12.

Wallace, N. H. "The Oracles Against the Israelite Dynasties in 1 and 2 Kings." Biblica 67:1 (1986):21-40.

Weinfeld, Moshe. "The Counsel of the Elders' to Rehoboam and Its Implications." MAARAV 3:1 (January 1982):27-53.

Whitelam, Keith W. "The Defence of David." Journal for the Study of the Old Testament 29 (June 1984):61-87.

_____. "The Symbols of Power." Biblical Archaeologist 49:3 (September 1986):166-73.

Williamson, H. G. M. 1 and 2 Chronicles. New Century Bible Commentary series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1982.

Wiseman, Donald John. 1 & 2 Kings: An Introduction and Commentary. Tyndale Old Testament Commentaries series. Downers Grove, Ill.. and Leicester, Eng.: Inter-Varsity Press, 1993.

Wood, Leon. Elijah, Prophet of God. Des Plaines, Ill.: Regular Baptist Press, 1968.

_____. Israel's United Monarchy. Grand Rapids: Baker Book House, 1979.

_____. A Survey of Israel's History. Grand Rapids: Zondervan Publishing House, 1970.

Zevit, Ziony. "Deuteronomistic Historiography in -1 Kings 12-2 Kings 17 and the Reinvestiture of the Israelian Cult." Journal for the Study of the Old Testament 32 (1985):57-73.

Zuidhof, Albert. "King Solomon's Molten Sea and (pi)." Biblical Archaeologist 45:3 (Summer 1982):179-84.

Copyright 2003 by Thomas L. Constable

Haydock: 1 Kings (Book Introduction)

THE THIRD BOOK OF KINGS.

INTRODUCTION.

This and the following Book are called by the holy Fathers, The Third and Fourth Book of Kings; but by the Hebrews, the First and Second. They contain the history of the kingdoms of Israel and Juda, from the beginning of the reign of Solomon to the captivity. As to the writer of these books, it seem most probable they were not written by one man, nor at one time; but as there was all along a succession of prophets in Israel, who recorded, by divine inspiration, the most remarkable things that happened in their days, these books seem to have been written by these prophets. See 2 Paralipomenon, alias 2 Chronicles ix. 29., xii. 15., xiii. 22., xx. 34., xxvi. 22., and xxxii. 32. (Challoner) --- This book informs us of the death of David, chap. ii. 11, where some Greek copies concluded the second book "of the reigns or kingdoms," as they style all the four books. Theodoret and Diodorus follow this division. The point is of no consequence; and the Hebrew editions have often varied. Origen observes, that the Jews denoted these two books from the first words, "Ouammelech David." (Eusebius, Hist. vi. 25.) (Haydock) --- In St. Jerome's time, the four books made only two. The present book details the actions of Solomon, (Calmet) till the end of the 12th chapter. Then we behold the division of the kingdom: Roboam, Abias, Asa, and Josaphat, reign over Juda; Jeroboam, &c., over Israel; while the prophets Abias, Elias, Eliseus, appear in the remaining eleven chapters. (Worthington) --- Though the memoirs seem to have been left by contemporary authors, (Haydock) one, and most probably Esdras, made the compilation, after the captivity, inserting frequently the very words of his authors, yet so as to make some additional reflections. (Calmet) --- The Rabbins generally attribute the work to Jeremias. (Haydock) --- He is more attentive to the house of David, and to display the rewards of the piety, and the punishment of vice, as well as the glory of the temple and of religion, than to describe the military exploits, which occupy so much of the profane history. (Calmet)

Gill: 1 Kings (Book Introduction)

INTRODUCTION TO 1 KINGS

This, and the following book, properly are but one book, divided into two parts, and went with the Jews under the common name of Kings. This, in the Syriac version, is called the Book of Kings; and in the Arabic version, the Book of Solomon, the Son of David the Prophet, because it begins with his reign upon the death of his father; and, in the Vulgate Latin version, the Third Book of Kings, the two preceding books of Samuel being sometimes called the First and Second Books of Kings, they containing the reigns of Saul and David; and in the Septuagint version both this and the following book are called Kingdoms, because they treat of the kingdom of Israel and Judah, after the division in the times of Rehoboam, son of Solomon, and of the several kings of them; as of Solomon before the division, so afterwards of the kings of Judah; Rehoboam, Abijam, Asa, Jehoshaphat, Jehoram, Ahaziah, Jehoash, Amaziah, Uzziah or Azariah, Jotham, Ahaz, Hezekiah, Manasseh, Amon, Josiah, Jehoahaz, Jehoiakim, Jehoiachin, and Zedekiah; and of the kings of Israel, Jeroboam, Nadab, Baasha, Elah, Zimri, Omri, Ahab, Ahaziah, Jehu, Jehoahaz, Jehoash, Jeroboam the son of Joash, Zachariah, Shallum, Menahem, Pekahiah, Pekah, and Hoshea; so that these books may, with great propriety, be called the books or histories of the kings in the two kingdoms of Judah and Israel: who they were written by, is not easy to say; some think they were written by piecemeal by the prophets that lived in the several reigns successively, as Nathan, Ahijah the Shilonite, Iddo, Isaiah, and Jeremiah, and afterwards put together by an inspired writer. The Jews commonly say ^a, that Jeremiah wrote the book of the Kings, by which they mean this, and the following book; though very probably they were written by Ezra, since the history in them is carried down to the liberty granted to Jehoiachin in Babylon; but that Ezra was the writer of all the preceding historical books, and even of the Pentateuch, cannot be admitted, which is the conceit of Spinosa ^b; part of whose tract is just now republished by somebody, word for word, under a title as in the margin ^c; but that Ezra was not the writer of the Pentateuch is clear, since he refers to it as written by Moses, and as the rule of religion and worship in his times, Ezr 3:2; and it is certain these writings were in being in the times of Josiah, Amaziah, Joash, yea, of David, and even of Joshua, 2Ch 34:14; and as for the book of Joshua, that also was written long before Ezra's time; it must be written long before the times of David, before the Jebusites were expelled from Jerusalem, since the writer of it says, that they dwelt there in his days, Jos 15:63; the book of Judges must be written before the times of Samuel and David, since the former refers to the annals of it, 1Sa 12:9; and the latter alludes to some passages in it, Psa 68:7; see Jdg 5:4; and a speech of Joab's, 2Sa 11:21, shows it to be an history then extant: to which may be added, that in it Jerusalem is called Jebus, Jdg 19:10; which it never was, after it was taken by David out of the hands of the Jebusites, 2Sa 5:6; the book of Ruth very probably was written by Samuel; had it been of a later date, or written by Ezra, the genealogy with which it concludes, would doubtless have been carried further than to David: the Book of Samuel, and particularly the song of Hannah in it, were written in all probability before the penning of the hundred thirteenth psalm, Psa 113:1, in which some expressions seem to be taken from it wherefore, though the two books of Kings may be allowed to be written or compiled by Ezra, the ten preceding ones cannot be assigned to him: however, there is no room to doubt of the divine authority of these two books, when the honour our Lord has done them is observed, by quoting or referring to several histories in them; as to the account of the queen of Sheba coming to hear the wisdom of Solomon; of the famine in the times of Elijah; and of that prophet being sent to the widow of Sarepta, and of the cleansing of Naaman the Syrian in the times of Elisha, Mat 12:42 from 1Ki 17:1 2Ki 5:10; to which may be added, the quotations and references made by the apostles to passages in them, as by the Apostle Paul in Rom 11:2 from 1Ki 19:14 where this book is expressly called the Scripture; and by the Apostle James, Jam 5:17; who manifestly refers to 1Ki 17:1; and there are various things in this part of Scripture, which are confirmed by the testimonies of Heathen writers, as will be observed in the exposition of it. The use of these books is to carry on the history of the Jewish nation, to show the state of the church of God in those times, and his providential care of it amidst all the changes and vicissitudes in the state; and, above all, to transmit to us the true genealogy of the Messiah, which serves to confirm the Evangelist Matthew's account of it.

Gill: 1 Kings 19 (Chapter Introduction)

INTRODUCTION TO 1 KINGS 19

This chapter gives us a further account of Elijah, of his being obliged to flee for his life through the threats of Jezebel, 1Ki 19:1, of the care the Lord took of him, providing food for him, in the strength of which he went to Horeb, 1Ki 19:5, of the Lord's appearance to him there, and conversation with him, 1Ki 19:9, of some instructions he gave him to anoint a king over Syria, another over Israel, and a prophet in his room, 1Ki 19:15, and of his finding Elisha, and throwing his mantle over him, who left his secular employment, and followed him, and became his servant, 1Ki 19:19.